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descending from Heaven -holds in her right hand, tin crown of luuiur- 
titittv.- in her left . thi A'nv Testament .-Asia is represented prostrate; Eu- 
rope in a bending posture. -Africa by a figure kneeling .- and America 
by an Indian with the t'eduniet , ot- pipe of peace .—The broken chains 
A'e. represent the effects of Christianity in the destruction of Slavery 
anil Idolatry. The dark skv in tin hack (/rennet . shows tin stuti of 
the world, when Christianity first appeared. A for twinkling stars 
stair that a measure of lie/lit shinal in the darkest peri oil of time. 



HISTORY 



MOST IMPORTANT AND INTERESTING 

RELIGIOUS EYENTS, 



WHICH HAVE TRANSPIRED 

FROM THE COMMENCEMENT OF THE CHRISTIAN 
ERA TO THE PRESENT TIME, 



SHORT BIOGRAPHICAL SKETCH OF PERSONS DISTIN- 
GUISHED IN RELIGIOUS HISTORY. 



COLLECTED AND COMPILED FROM THE MOST APPROVED AUTHORITIES 

BY J. W. BARBER, 

Author of the "Elements of General History," &c. 




CINCINNATI: 

LISHED BY H. HOWE. 

1848. 
J7 



^ 



\* 



*v 



ENTERED 

ACCORDING TO THE ACT OF CONGRESS, IN THE YEAR 1848, 

BY JOHN W. BARBER, 

IN THE OFFICE OF THE CLERK OF THE DISTRICT COURT OF 

CONNECTICUT. 



PREFACE. 



T e course of Religious Events embraces a 
more interesting history than all the secular 
achievements of man, since the Christian era com- 
menced ; and it is believed the cases are rare, 
where even those who are professedly interested 
in Religious History are sufficiently acquainted 
with its various and highly interesting details." 
The reason for this has been, in many instances, 
that works on Religious History have generally 
been voluminous and expensive. To remedy this 
defect, in some measure, has been one object of this 
work. It is, it will be perceived, arranged upon a 
new plan ; the account of each event, or fact, is in 
some respects insulated ; not being necessarily con- 
nected with any other. The object of the compiler 
was to give the reader a comprehensive view of 
each subject introduced. He has generally confined 
himself to the bare relation of facts as he found 
them, leaving his readers to draw their own infer- 
ences and conclusions. A short biographical sketch 
is given of persons distinguished in Religious His- 
tory ; and a chronological table of Religious Events 
is added : these, with the other part of the work, it 
is believed, will be found valuable as a book of re- 
ference, for facts which have been recorded in 
Church History. 

" No apology is necessary for the free use which 
has been made of the labours of others, for the plan 
of this book is so essentially different from that of 
any which has preceded it, that the author has not 
encroached upon the objects which others have had 
Hi 



IV 

in view. He has had no hesitation in using their 
very language whenever it suited him." 

A small work on the plan of the present publication 
was first issued about twenty years since. Since that 
time a number of editions have been published in an 
enlarged form. The present edition, it is presumed, will 
be acknowledged to be superior to the others which have 
preceded it, and from the manner in which former edi- 
tions have been received by the Christian public, it is 
believed this will find equal favor. The numerous en- 
gravings interspersed through the book, it is judged, 
will be of utility in making the work interesting, and 
assist in preserving in the mind the events which they 
represent. J. W. B. 

New Haven, Conn., 1848. 



CONTENTS. 



Page 
An outline Sketch of Church History from the Christian Era 

to the present Time 9 

State of the Jews at the Coming of Christ - - 33 

Gentile Philosophy ----- 36 

Crucifixion of Christ - - - - - 40 

Martyrdom of the Apostles - - - 41 
Signs and Appearances preceding the Destruction of Jerusa- 
lem - - - - 43 

Destruction of Jerusalem - - - 45 

Faith and Practice of the Christians in the first Century 48 

Regard paid to the Scriptures hy the early Christians - 53 

Greek and Latin Fathers - - - - 55 

The Ten Persecutions ----- 60 

Martyrdom of the Theban Legion - - 61 
Willingness of the ancient Christians to suffer for Christ's 

sake ------ 63 

Letter of Pliny to Trajan relative to the first Christians - 64 

Introduction of Christianity into Britain - • 67 

Account of the Druids ----- 70 

Alban, the first British Martyr - - - 75 

Martyrdom of Maximilian - - - 76 

Martyrdom of three Christian Friends - - 78 

Vision of Constantine - - - - 81 

Origin of the monastic Life - - - 83 

Julian the Apostate - - - - 84 

Arian Controversy - - • - 85 
Councils -------87 

Conversion of Justin Martyr - • • - 89 
1* v 



VI 



Pelagians - 

Religion of the Goths or Scandinavians - 

Taking of Rome by Alaric, King of the Goths 

Augustine's City of God - 

Mahomet, the Arabian Impostor - 

An Account of the Koran 

Venerable Bede, the English Reformer 

Dark Ages - 

Massacre by the Saracens 

Greek Church - 

Empire of the Assassins - 

Crusades, or Holy Wars 

Chivalry, or Knighthood 

Dramatic Mysteries, or Scriptural Plays 

Popish Miracles, Relics, &c. 

Supremacy of the Pope of Rome 

Inquisition - 

Grosseteste, Bishop of Lincoln - 

Peter Celestine, the Roman Pontiff 

The Albigenses - 

Persecution of the Waldenses 

Mendicants, or begging Friars 

John WicklifTe, the first English Reformer 

Translation of the Bible into the English Language 

Lollards - 

John Oldcastle, or Lord Cobham - 

John Huss and Jerome of Prague 

Martin Luther - 

Zuinglius, the Swiss Reformer - 

Jesuits - 

Persecutions in China and Japan - 

Attempt of the Mahometans to subdue Europe 

Doctrine of Romish Indulgences - 

English Martyrs - 

The Sufferings and Martyrdom of Anne Askew 

Massacre of St. Bartholomew's - 

Auto de Fe, or Act of Faith 

War of the Cevennes in France - 



Vll 



Spanish Armada - 

Gunpowder Plot - 

Irish Massacre of the Protestants - 

Religious Rites, Opinions, &c. of the N. American Indians 

Indian Mother - 

Plymouth Settlers - 

Friends, or Quakers - 

John Bunyan - 

Piestical Controversy - 

Emanuel Swedenborg - 

Eliot, the Indian Missionary 

The French Prophets - 

Sabatai Sevi, the false Messiah - 

Non-conformists - 

Scotch Covenanters - 

Moravian Missionaries - 

Ziegenbalg and Swartz, the Danish Missionaries 

David Brainerd - 

Anthony Benezet - 

Wesley and Whitfield - 

Howard, the Philanthropist 

Modern Infidelity - 

Thomas Paine - 

Worship of the Grand Lama 

The Syrian Christians in India - 

Abdallah, the Arabian Martyr ■ - 

Worship of the Idol Juggernaut - 

Henry Martyn - 

Joanna Southcot - 

Mission among the Hottentots 

Progress of Christianity in the South Sea Islands 

Burman Mission ... 

Sandwich Islands Mission 

Missions among the North American Indians 

African Colonies at Sierra Leone and Liberia 

Modern Persecutions in the South of France 

Bible Societies - 

Bethel Union Meetings - 



Vlll 

Page 
Sunday-schools - - 

Temperance Societies - - - - -310 

Religion and present State of the Jews - - 315 

Millennium ------ 320 

A Biographical Sketch of Persons distinguished in reli- 
gious History ----- 326 

Chronological Table of religious Events - - 400 

An Account of the Mormons - - - 411 

Emancipation of the British West Indies - - 415 
Second Advent Doctrine or Millerism - 417 

Free Church of Scotland - - - - 419 



?e 



• • 



AN 

OUTLINE SKETCH 

OF 

CHURCH HISTORY, 

FROM THE CHRISTIAN ERA. 



FIRST CENTURY. 

When Jesus Christ made his appearance on earth, 
a great part of the world was subject to the Roman 
empire. This empire was much the largest temporal 
monarchy that had ever existed ; so that it was called 
all the world, Luke ii. 1. The time when the Romans 
first subjugated the land of Judea was between sixty 
and seventy years before Christ was born ; and soon 
after this, the Roman empire rose to its greatest ex- 
tent and splendour. To this government the world 
continued subject till Christ came, and many hundred 
years afterwards. The remote nations, that had sub- 
mitted to the yoke of this mighty empire, were ruled 
either by Roman governors, invested with temporary 
commissions, or by their own princes and laws, in 
subordination to the republic, whose sovereignty was 
acknowledged, and to which the conquered kings, who 
were continued in their own dominions, owed their 
borrowed majesty. At the same time, the Roman 
people, and their venerable senate, though they had not 
lost all shadow of liberty, were yet in reality reduced 
to a state of servile submission to Augustus Caesar, 
who, by artifice, perfidy and bloodshed, attained an 
enormous degree of power, and united, in his own 

9 



10 

person, the pompous titles of emperor, pontiff, cen* 
sor, tribune of the people; in a word, all the great 
offices of the state. 

As most of those valuable documents which could be 
depended upon, concerning the success and extent of 
the gospel among the Gentiles, in this early age of 
Christianity, were destroyed either by the pagan per- 
secutors, or Gothic barbarians, it is impossible to as- 
certain the precise limits of the kingdom of Christ. It 
is quite certain, however, that through the instrumen- 
tality of St. Paul, the Christian religion was received 
both in Athens and Rome ; the former of which beheld 
his triumph in their seats of learning and justice, and 
the latter saw the banner of the cross on the palace 
gates of their emperor. 

From the Acts of the Apostles, which is the only 
account that can be relied upon, it appears that by the 
preaching of Christ crucified, the worship of heathen 
deities in many parts of Asia and Europe was entirely 
abolished. In the year 64, Nero, the Emperor of 
Rome, a cruel and bloody tyrant, commenced a furious 
persecution against the church of God. It is probable 
that this persecution raged as far as the Roman au- 
thority itself extended ; the number of the victims, 
therefore, must have been immense. 

After this tyrant had lived for some time under the 
horrors of his guilty conscience, he was condemned, 
by the senate, to be put into the pillory, there to be 
scourged to death ; but in the year 68, after several pu- 
sillanimous efforts, he put an end to his life. 

During the reign of Vespasian, the year 70, Jeru- 
salem was taken by his son Titus, 

Domitian, who was nearly equal to Nero in cruelty, 
renewed the persecution in the year 94 ; but it was 
of short duration, as he was put to death by his own 
soldiers. In the reign of Domitian, St. John the Apos- 
tle was banished to the isle of Patmos. 

It is a melancholy reflection, that error soon reared 
its hundred heads in the church of God, and the Epis- 
tles of St. John were particularly directed against those 



11 

heretics, who may be classed under the general term 
of Gnostics, and who, with their many absurdities, de- 
nied the Godhead of our blessed Lord. They likewise 
denied that he was clothed with a real body, asserting 
that this, together with his sufferings and trials, as stated 
in the Scriptures, were only in appearance. They 
also held, that the world was created by a malevolent 
being, and that rational souls were imprisoned in cor- 
rupt matter by the power of malignant spirits, contrary 
to the Supreme Will, who, they expected, would send a 
messenger to rescue miserable mortals from the chains 
of these usurpers. Perceiving Christ's miracles, and 
therefore concluding him to be the expected messen- 
ger, they were induced to embrace Christianity ; or 
rather, to corrupt the doctrines and precepts of Christ, 
to reconcile them with their own tenets. 



SECOND CENTURY. 

As it is well known, that at this time the greatest 
part of the world had been subjugated to the Roman 
authority, the circumstances of the church of God must 
consequently have been materially affected by the dis- 
position of the Roman emperors towards it. It appears 
necessary, therefore, to take a view of the respective 
reigns of those persons into whose hands the govern- 
ment of the world fell. 

This century began with the emperor Trajan, who 
can only be reproached with persecuting the Chris- 
tians, on whom he had been prevailed to look with an 
evil eye. But this persecution was of short duration ; for 
Pliny, the younger, who was then consul of Bythinia, 
where a great number of Christians resided, having 
written to the emperor a very elegant letter, in which 
he bears witness to the innocence of the first Christians' 
lives, Trajan stopped the proceedings against them. 
During his reign, Ignatius, bishop of Antioch, suffered 
martyrdom. 



12 

He died Anno Domini 117, after a reign of nineteen 
years, and was succeeded by Adrian, during whose 
reign the ruin of the Jews was completed. Rums, 
President of Judea, having engaged them under a mad 
leader, named Barchobebas, (or the son of the star,) 
slew many thousands, not sparing even women and 
children ; and forbade the survivors from coming with- 
in sight of Jerusalem. This Barchobebas asserted that 
he was the Messiah of the Jews, and the star predicted 
by the Prophet Balaam. The Jews flocked to him 
in crowds, verifying the prediction of our Lord Jesus 
Christ, " I am come in my Father's name, and ye re- 
ceive me not ; if another shall come in his own name, 
him ye will receive." 

Adrian, after having reigned upwards of twenty years, 
was succeeded by Antoninus, during whose reign 
Christianity continued to spread in the surrounding 
countries, notwithstanding persecutions were very fre- 
quent throughout the whole Roman empire. Justin 
Martyr, a celebrated philosopher, who had embraced 
Christianity, became their advocate ; and, in an apology 
which he presented to the emperor, so affectingly re- 
presented their case, that a rescript was issued, for- 
bidding their punishment, unless for crimes against the 
state ; nor was the profession of Christianity to be con- 
sidered as such. This holy man, whose works are 
still extant, was at last burnt alive at Rome, for the 
faith of our Lord Jesus Christ. 

Antoninus had chosen two successors, who, after his 
death, reigned jointly; viz. Marcus AureJius Antoni- 
nus and Lucius JElius Verus, which was the first 
instance of two emperors reigning at the same time. 
iElius Verus was fond of ease and voluptuousness ; but 
by nature averse to cruelty and injustice. After a reign 
of little more than eight years, he died of an apoplexy, 
leaving the empire to Marcus Aurelius, who counte- 
nanced accusations against Christians, under any form. 
During his reign, Polycarp, Bishop of Smyrna, added 
new credit to the cause of Christ, by his triumphant 
martyrdom. The renowned apologist, Justin Pothe- 



13 

tms, Bishop of Lyons, and many other eminent men, 
suffered martyrdom in this reign. A learned Christian, 
named Athenagorias, addressed to him a masterly apo- 
logy for the Christian religion ; and it is presumed that 
his remonstrances had the desired effect, and convinced 
the emperor of the innocence of the unjustly persecuted 
Christians. The next emperor was Commodus, during 
whose reign the churches increased, and many charac- 
ters of the first consequence were added to the Lord, 
particularly at Rome. But here, Apollonius, a senator, 
was accused of Christianity, and with much eloquence 
and boldness defended his profession before the senate ; 
for which he was condemned to death. 

Severus, who was the last emperor of this century, 
was an implacable enemy to Christianity. During his 
reign, seas of sacred blood were shed in Asia and 
Egypt; but at Alexandria (which Eusebius calls the 
noblest stadium of God) the greater number of victims 
fell. Some were fastened to crosses ; others torn to 
pieces with nails of iron ; others were exposed to wild 
beasts ; and others burned alive. 

Amongst a great number of renowned sufferers, are 
to be reckoned Leonides, the father of Origen, Irenaeus, 
Bishop of Lyons, and a celebrated Christian lady, 
named Potamiaena, who gained immortal dignity by 
her sufferings. 

Tertullian, a native of Carthage, stood up as an apo- 
logist for the Christians at this time, and essentially 
contributed to the advancement of the best of causes. 

The second century closed amidst the infernal tri- 
umphs of persecution. 



THIRD CENTURY. 

The respite which the death of Severus afforded to 
the church, was but partial. Under the reign of his son, 
Caracalla, the Christians in Africa suffered greatly, 
by the instigation of Scapula, the proconsul of that 
province, whose cruelties roused the spirit of Tertul- 
2 



14 

lian : he, regardless of consequences, boldly addressed 
the proconsul in behalf of the cause of Christ, and re- 
ferring to some late calamities with which the empire 
had been visited, declared them to be nothing but the 
judgments of Heaven, for shedding the innocent blood 
of its righteous servants ; and entreated Scapula to ex- 
ercise moderation and clemency towards those who had 
ever proved themselves deserving subjects of the state. 

However dead the hearts of their enemies were to 
their pathetic remonstrances, their sufferings were in a 
great measure alleviated. The emperor marked out 
new objects for his infernal passion. His friends, his 
counsellors, and his wife, indiscriminately fell by the 
command of this overgrown savage ; till heaven, wea- 
ried with forbearance, sent him to his own place by the 
hand of an assassin, in the year 217. 

Under the reign of the two succeeding emperors, 
Macrinus and Jlvitus, the state of the church was 
in no particular manner affected ; but under the reign 
of Alexander Severus, it received considerable acquisi- 
tions. 

Whether from false politics or want of light, cannot 
be said, but it is certain that this emperor made a 
strange mixture of Christianity and paganism. He had 
a chapel in his palace, where he paid honors to the 
images of Apollonius of Tyanus, the celebrated Py- 
thagorean philosopher ; to those of Jesus Christ, Abra- 
ham and Orpheus. 

His mother, Mamea, however, having had a con- 
ference with the famous Origen, became considerably 
attached to Christianity ; and is reported to have en- 
tered into a profession of the same, at which the pagan 
priests were particularly alarmed, and perceiving the 
rapid progress of Christianity, declared, " That if the 
Christians were allowed to have temples of their own, 
the temples of the Roman deities would be forsaken, 
and the empire would soon embrace Christianity" 
Though the emperor was hereby deterred from build- 
ing churches to the name of Christ, yet he forbade 
those already built to be injured. 



15 

To Alexander succeeded Maximin, a man of mon- 
strous body, and no less monstrous mind. His vil- 
lanies were most eminently exemplified where he him- 
self resided. The bishops, and principal men among 
the Christians, were those that he selected for his own 
vengeance ; and in consequence of his example, the 
heathen priests, the magistrates, and the common peo- 
ple, were animated in persecuting all those who bore 
the Christian name. Having waded in blood for three 
years, Heaven caused this gigantic wretch to be slain 
by his own soldiers; and his execrable body to be cast 
out, and devoured by dogs and birds. 

To the tempest raised by Maximin, a happy calm 
ensued to the church of God ; which may be attributed 
to two causes — the inroads of different nations upon 
the empire (which diverted their attention from the con- 
cerns of the Christians), and the pacific virtues of the 
emperors themselves. 

Gordian, a man of learning, and heathen virtue, 
knew how to value merit wheref er he discovered it ; 
and therefore was mild towards the Christians from 
principle. 

Philip, -who succeeded Gordian, though a wicked 

man, yet, if not professedly a Christian, certainly wish- 
ed to be so. The emperor and empress, being at An- 
tioch, attempted to enter the church during divine ser- 
vice ; upon which Babylas (the worthy bishop of that 
church), laying his hand upon his heart, declared, that 
he was unworthy to enter into the fold of Christ; and 
that he should have no admittance, unless he were 
brought to repentance for his sins, and made a public 
acknowledgment of the same. 

Decius was next raised to the throne : he was a vi- 
olent persecutor of the Christians, and formed the 
dreadful project of extirpating all who professed that 
faith. To give effect to his design, he issued edicts 
conveying the most unlimited powers to the govern- 
ors of all the provinces. The heathens emulated each 
other in promoting the execution of the imperial edicts. 
Hence, rocks, sharp stakes, fire, burning pincers, wild 



16 

beasts, scalding pitch, and tortures in a thousand forms, 
and of the most exquisite kinds, were heaped upon these 
innocent men. 

Here the weakness of human nature was lamentably 
evinced. Those amongst the Christians who were not 
dismayed at death itself, were nevertheless appalled at 
the tremendous forms which it now assumed ; to evade 
which, unwarrantable means were used, such as brib- 
ing the heathen priests to give them certificates, certi- 
fying that they were not Christians, offering sacrifices, 
or burning incense before the images of false gods. 
Notwithstanding, however, the injury which the best 
of causes sustained by the defection of some of its 
avowed friends, the multitude of those who loved not 
their lives to the death, was truly great. Many, who 
before this trying period had not been known as favour- 
ers of Christianity, now came boldly forward, declar- 
ing themselves the servants of Christ, and exulting at 
an opportunity of sealing their testimony with their 
blood. This wicked emperor perished miserably, and 
it is a fact worthy of observation, that almost all the 
princes who persecuted the Christians came to an un- 
timely end. 

Gallus, who succeeded to the empire, carried on the 
dreadful work of Decius, and made the Christians groan 
under his persecuting hand. A terrible pestilence hav- 
ing desolated the Roman provinces, the pagan priests 
improved the occasion, industriously attributing the 
calamity to the anger of the gods, for the lenity shown 
to the Christians ; and hereby reanimated the rage of 
persecution. 

The death of Gallus, who was slain in battle, afford- 
ed a release to the suffering church of Christ, by the 
accession of Valerian to the throne, who, for the first 
five years of his reign, exercised a considerable degree 
of clemency towards the Christians ; but in the last 
two years he was influenced by Macrianus, an Egyptian 
magician, his chief counsellor, to renew the persecution. 
The Christian churches were ordered to be shut, and 
no age, sex, or character, was spared. Many eminent 



17 

men gave illustrious proofs of the invincible nature of 
divine grace, by the heroism of their conduct in the 
presence of their adversaries. Under this emperor's 
reign, the great St. Cyprian, in obedience to his orders, 
suffered martyrdom at Carthage. 

The time, however, arrived, when the just judgment 
of God reached Valerian. He was taken prisoner by 
Sapor, king of Persia, who reduced him to the vilest 
situation, using him as a footstool to mount his horse ; 
plucked out his eyes ; flayed his body when alive ; and 
when dead, had it preserved and hung up in one of his 
temples. 

Under the reigns of Gallienus, Aurdian, Tacitus, 
Probus and Carus, the Christians enjoyed perfect peace 
from their public enemies. 



FOURTH CENTURY. 

Diocletian, who came to the empire, A. D. 284, for 
the first twenty years of his reign, was far from being 
an enemy of Christians. But in the beginning of this 
century, he became their most cruel foe, and marked all 
his footsteps with the blood of saints. For a length of 
time, from a natural love of ease, and aversion to blood- 
shed, he withstood the solicitations of the pagan priests, 
who urged him to employ his power and authority in 
saving their threatened cause from impending ruin. 
Galerius, one of the censors, a man of ferocious mind, 
by the use of every diabolical art, finally excited him to 
loose the demon of persecution upon the defenceless 
flock of Christ. 

The dreadful scene commenced in Nicomedia, the 
residence of Diocletian and Galerius, on the 23d of 
February, 303, in presence of the emperor and his cen- 
sor. The officers of the city entered the Christian 
churches, brought forth the sacred books and utensils, 
and threw them into the fire. The next day, an edict 
was published, excluding the Christians from the pro- 
tection of the laws ; commanding their churches to be 



18 

demolished, and subjecting their persons to death. 
Every species of torture which malice could invent, 
was put into operation ; but religion, as usual, acquired 
additional splendour from the fury of its adversaries, and 
evinced its divine nature amidst the sufferings of its il- 
lustrious confessors. Human nature, however, always 
frail, lamentably evinced its weakness, in the conduct 
of some, who, in order to evade the imputation of 
Christianity, and thereby shun the sufferings to which 
they were exposed, delivered up their religious books. 
Their ^conduct was strongly condemned by the real 
friends of the gospel, who marked them with the name 
of TraMtores. Galerius, the source of all this cruel- 
ty, was, by the hand of God, called to give an account 
of his unparalleled wickedness, after having endured 
in this life the most grievous afflictions ; having his in- 
sides preyed upon by vermin, and the whole mass of 
his body turned into rottenness. In addition to the 
pains occasioned by his disorder, he felt all the horrors 
of a most guilty conscience, for his conduct to the 
Christians. Hoping that his miseries might be alle- 
viated by their intercessions w r ith God, he published an 
edict in their favour, and after lingering under the vio- 
lence of his disorder a considerable time, this impious 
wretch expired in the year 311. 

Diocletian, who had been compelled by Galerius to 
resign his imperial dignity, died a miserable death in 
the year 312. 

Constantius Clorus, was peculiarly beloved by his 
subjects, and deservedly esteemed as a friend of the 
Christians : he was succeeded by his son. 

Constantine, who for near seven years had shown no 
attachment to any religious principles ; but in the year 
312 he appeared a favourer of Christianity, and after 
some time proved himself a professed disciple of the 
Lord Jesus, being converted to the Christian faith, it is 
said by a remarkable vision of a cross, while marching 
at the head of his army. 

During Constantine's reign, a priest of Alexandria, 
named Arius, introduced new opinions concerning the 



19 

divinity of Jesus Christ, which occasioned great trou- 
bles. The emperor assembled a council of bishops 
from all parts of the Roman empire, at Nice, where 
they declared the principles of Arius contrary to holy 
writ, and to the faith maintained by all the churches. 
Arianism subsisted, however, in several places, till to- 
wards the close of the sixth century, when it was en- 
tirely abolished. 

Constantine, Constantius, and Constans, succeeded 
their father Constantine in the empire, and like him, 
proceeded in the demolition of pagan superstition and 
idolatry. 

Julian, the Apostate, nephew to Constantine the first, 
upon the death of the three brothers, was declared em- 
peror. He had been educated in the Christian religion, 
but apostatized from it, and exercised all his power to 
restore the faded glory of expiring polytheism. He at- 
tempted to rebuild the temple of Jerusalem, apparently 
to disprove the prophecies of Jesus Christ ; but God 
sending forth flames of fire from the earth and destroy- 
ing his workmen, defeated his wicked intention. He 
was mortally wounded in a battle with the Persians, 
when catching the blood which issued from the wound, 
he threw it up towards heaven, exclaiming, " Vicisti, O 
Galilea !" O Galilean, thou hast conquered. 

Jovian, Valentinian, fyc. fyc, succeeded Julian : 
they all professed Christianity, and employed them- 
selves in eradicating paganism, so that towards the 
close of this century, the splendor of superstition, by 
its lengthened shadows, indicated its irrecoverable de- 
cline. 



FIFTH CENTURY. 

This century was distinguished by the famous Pela- 
gian and semi-Pelagian controversies ; also for the per- 
secutions of Huneric and Arian, who, among other acts 
of barbarity, ordered the tongues of a number of those 
pious men, who adhered to the doctrine of the true di- 
vinity of our Lord Jesus Christ, to be cut out. 



20 

In the year 496, Clovis, king of France, embraced 
the Christian religion, and was baptized at Rheims in 
Champaigne. 

At the beginning of this century the Roman empire 
fell into the hands of Theodosius, who at his death left 
it to his two sons, Arcadius and Honorius. The former 
had the eastern empire for his portion, and the latter the 
western; and in the year 410, the city of Rome was 
taken from him by Alaric, and pillaged. 

The eastern empire, during the reign of Theodosius, 
enjoyed peace ; but the church was much disturbed by 
the factions of the prelates of Alexandria. Under the 
reign of Arcadius, Theophilus, patriarch of that city, 
had cruelly persecuted St. John Chrysostom, one of 
the most pious prelates of the east, and sent him into 
exile ; and these factions raged with still greater vio- 
lence under the feeble government of Theodosius the 
younger, the son of Arcadius. 



SIXTH CENTURY. 

In the sixth century, the ambition of the Roman pon- 
tiff distinguished itself in a violent struggle for absolute 
supremacy, with John, surnamed the foster bishop of 
Constantinople. Long had the man of sin, in the per- 
sons of the bishops of Rome, aimed at every possible 
degree of accession to his impious domination. In the 
language of the apostle, " hitherto there had been one 
who let;" which was none other than the Roman civil 
power, exercised by the emperors. 

But in the year 534, the emperor Justinian gave su- 
preme power to the beast, by declaring him " Head of 
all the churches ; the Judge of all others — himself to 
be judged by none" In the east his pretensions were 
disregarded, and his authority rejected : but in the west 
his design too well succeeded. 

Ennodius, bishop of Ticinum, in a fulsome pane- 
gyric, asserted that the bishop of Rome was constituted 
judge in the place of God. Although this supremacy 






21 

was disputed and resisted, and the surrounding princes 
exercised their authority independent of the ghostly 
dominion of the Roman pontiff, yet the foundation of 
his antichristian greatness was so firmly laid, that, at 
future periods, princes, kings, and emperors, submitted 
to his orders, expressing the most servile subjection to 
his authority, and performing the most degrading acts 
of humiliation at his command. 

Theodoric (a Roman emperor) put to death the il- 
lustrious Christian philosophers, Boethius and Sym- 
machus, his father-in-law, on a false accusation of at- 
tempting to re-establish the liberties of Rome. He al- 
so killed John, bishop of Rome, and committed other 
cruel and unjust actions. 

He died in 526, after a reign of thirty-five years. 
It is said, that seeing the head of a large fish served at 
his table, he fancied he beheld the head of Symmachus, 
and it is supposed the agitation of his conscience has- 
tened his death. 

Justinian erected at Constantinople the church of St. 
Sophia, which passes for one of the wonders of the 
world. This edifice, which was commenced Anno 

Duiliiui 03T, is nuw uuuvcilcd intu a Tuikioli uiuo^uc. 

In 596, Pope Gregory, surnamed the Great, sent 
into Great Britian some monks, the chief of whom was 
named Augustine, for the purpose of preaching the 
Christian religion. 



SEVENTH CENTURY. 

This century is distinguished by the rise of Mahom- 
etanism. Mahomet, the founder of this religion, was 
a native of Mecca, in Arabia, a man who wanted nei- 
ther abilities nor address to insinuate his dogmas, which 
he did partly by force and partly by persuasion. The 
unhappy divisions which at this period prevailed among 
the Christians, contributed greatly to the advancement 
of his religion. 



22 

The tenets of this deceiver are contained in the Ko' 
■ran, which is a confused mixture of some of the truths 
of Judaism and Christianity, with a variety of absurd 
fables. 

His religion began in the year 622, which is called 
the first of the Hegira or flight of Mahomet, when he 
was driven from Mecca by his fellow citizens. Ma- 
homet died Anno Domini 631. 

In the year 690, Willibrod, an English monk, 
preached the gospel in the Netherlands. 



EIGHTH CENTURY. 

Whilst the grand Impostor of the East, with incred- 
ible celerity, traversed the earth, and incalculable myr- 
iads of the human race, either compelled by the terror 
of his arms, or allured by the hope of sensual gratifica- 
tions, acknowledged him as the prophet of God ; Chris- 
tianity, which had been planted by apostolic hands, 
languished in a state of melancholy decay ; and al- 
though the eighth century of the Christian era had 

tomjiiouc-ctlj ooTtral parto of Europo yot l-onaaiiaod in a 

state of pagan darkness. 

The Saracens, followers of Mahomet, availed them- 
selves of the distractions which prevailed in the east, 
ravaged the provinces of Asia and Africa, and heaped 
upon the Christian the heaviest calamities. Crossing 
the Mediterranean, they entered Spain, became victo- 
rious, overthrew its empire, obtained a considerable 
extent of territory, and made that country, and part of 
France, groan under their oppressive yoke. 

In this century, the worship of images, the remains 
of paganism, was established in almost every part of 
the eastern empire. This abuse the emperor Leo en- 
deavoured to prevent, by causing them to be taken out 
of the churches from the year 726, and by prohibiting 
the use of them in 730 by a solemn edict. This drew 
upon him the hatred of the ignorant and superstitious 
ecclesiastics, and occasioned the loss of all that the em 



23 

pire possessed in Italy. Gregory II., Pope of Rome, 
undertook the defence of the images, and in a council 
of bishops, dependent on him., condemned the edict of 
the emperor. By virtue of this seditious communica- 
tion, he caused Rome and the rest of Italy to revolt, 
having forbidden the people thenceforth to acknowledge 
the emperor of Rome, or to pay him any tribute. 

In the year 744, the emperor Constantine assembled 
at Constantinople a council of three hundred and thirty- 
eight bishops, in which the worship of images was de- 
clared contrary to the word of God, and absolutely for- 
bidden throughout the empire. It would now have ceas- 
ed, had it not been for the obstinacy of the monks, who, 
supported by certain bishops, and the ignorant populace, 
continued it in secret, and thus kept up one of the first 
sources of corruption in the church. 

The emperor Charlemagne, one of the greatest 
princes of the western empire, subdued the Saxons in 
785, and obliged Witekind, their prince, to embrace the 
Christian religion. 

The same emperor, having in 794 entirely subdued 
the Frisi, stipulated that they should embrace Chris- 
tianity ; in which case he permitted them to preserve 
the title of a free people, and exempted them from pay- 
ing any tribute. From that time the gospel was gene- 
rally received among them. 

The empress Irene, who was a very superstitious 
and wicked woman, in the year 787 assembled at Nice 
a council of two hundred and eighty very ignorant 
bishops. Here the worship of images was established, 
which the council held at Constantinople, under Con- 
stantine, had condemned ; and those who refused 
adoration to the images, were declared heretics, and 
anathematized. 

In the year 794, the emperor Charlemagne assembled 
another council at Frankfort, where that held by Irene, 
and the worship of images, were condemned. 



24 
NINTH CENTURY. 

The emperor Charlemagne died the 28th of Jan- 
uary, 814, at the age of 71, in the 47th year of his reign 
and the 14th of his empire. In this century, a furious 
contest arose between the patriarchs of Constantinople 
and the pontiffs of Rome, which produced a rupture be- 
tween the Greek and Latin churches, and terminated 
in their final separation. 

The isle of Great Britain in this century produced 
the truly great Alfred, during whose reign learning 
was in a great measure advanced, which was before 
so reduced, that among the clergy there was not a man 
to be found in the kingdom of Wessex, who understood 
the Latin service. Christianity, which had been lan- 
guishing to a state of the most extreme wretchedness, 
experienced the fostering care of the worthy Alfred, 
and its dying embers soon began to revive. 



TENTH CENTURY. 

In this century, Otho the Great, emperor of Ger- 
many, extended the Christian religion throughout the 
empire, and founded the bishopricks of Brandenburg, 
Havelburg, Meisen, Zeitz, and Magdeburg. But the 
doctrine and manners of its professors were so corrupt, 
that, on account of the prevailing ignorance and de- 
pravity, historians have given the tenth the appellation 
of the iron century. 

The Russians, till this period, were pagans, but 
were, about the year 924, converted to Christianity by 
the Greeks of Constantinople. Alba, their duchess, 
and Woldomir, her son, were baptized. Micislaus, 
king of Poland, was also converted in the year 965 ; 
and Stephen, the first Christian king of Hungary, was 
baptized in 969. 



25 

ELEVENTH CENTURY. 

The bishops of Rome, availing themselves of the 
negligence of the emperors, and of the people's igno- 
rance, now began to erect themselves into primates and 
sovereigns of all Christendom. Having ruled despotic 
in the spiritual, they presumed to extend their authority 
over the temporal affairs of emperors and kings. 

At this time, the see of Rome was occupied by Greg- 
ory VII., who, in the year 1074, prohibited the mar- 
riage of priests ; and although at first he found difficul- 
ties in establishing this decree, in the end he prevailed, 
and his successor finished what he begun. 

From the seventh century, the city of Jerusalem had 
been subject to the Mahometans ; but Pope Urban II. 
having caused a crusade against them to be preached 
in all the kingdoms of Christendom, raised an army of 
two hundred and sixty thousand men in France, Ger- 
many, and other countries. In the year 1096, this 
army, led on by Peter the Hermit, went into Palestine, 
where they did not arrive till the year 1099. The 
Christians took Jerusalem that year, and having erected 
it into a kingdom, proclaimed Godfrey de Bouillon 
first king of Jerusalem and Palestine. 

Godfrey was not, however, crowned, owing to his 
refusal of that honor. " God forbid," said he, " that I 
should appear crowned with gold in a place where 
Jesus Christ, my master, wore a crown of thorns." 



TWELFTH CENTURY. 

The Christians retained possession of Jerusalem 
eighty-five years, at the end of which it was retaken by 
Saladin. 

Frederic Barbarossa, one of the greatest princes of 
Germany, after having been engaged in a long war 
with the popes, was finally forced to enter into an irk- 
some treaty, one of the conditions of which was, that 
he should engage in the crusade. 
3 



26 

Frederic, having arrived in Palestine, learnt that 
Jerusalem had been retaken by the famous Saladin, 
Sultan of Egypt. This, however, did not prevent his 
performing many gallant actions in that country, where 
he continued till his death, which took place in the 
year 1190. 



THIRTEENTH CENTURY. 

This century was distinguished by the founding of 
the inquisition, a tribunal erected by the popes, for the 
examination and punishment of heretics. 

In 1215, Pope Innocent III. held at Rome a council, 
in which, by order of that pontiff, transubstantiation 
was ranked among the articles of the church of Rome's 
faith. This was called the Council of Lateran. This 
council consisted of 412 bishops, 800 abbots and priors, 
and ambassadors from almost every court in Christen- 
dom. At this time, auricular confession was introduced 
into the Romish church. The power of the pope was 
increased at this period, immense donations being given 
him. 



FOURTEENTH CENTURY. 

In this century the dominion of the Roman church 
appeared rapidly to decline, owing to the contentions 
between the pope and the king of France. 

The popes now laboured only to increase their au- 
thority, and corrupt the pure doctrines of religion. 
Boniface VIII. , a detestable character, established the 
jubilee in the year 1300. 

Under false pretences he excommunicated Philip 
the Fair ; but that prince sent troops into Italy and 
took him prisoner at Arrania, from whence he was sent 
to Rome, where he died of rage and despair. At this 
time Wicklijfe, the great English reformer, oppos- 
ing the errors of the church of Rome, was brought be- 



27 

fore the bishop in St. Paul's, and finally silenced. His 
followers were distinguished by the name of Lollards. 
He died in 1385, at Lutterworth, and owing to the ha- 
tred which was entertained by the Romish church 
against him and his doctrines, his remains many years 
after his death were dug up, burnt to ashes, and thrown 
into the river. 



FIFTEENTH CENTURY. 

The ignorance and ambition of the ecclesiastics, at 
this period, created a general disorder. There were 
no less than three popes, who mutually excommunica- 
ted each other, and who, supported by princes of their 
respective parties, stirred up dreadful dissensions and 
troubles in all the states of Europe. 

The emperor Sigismond, with the consent of the 
other princes of the empire, assembled a council at Con- 
stance, when the two surviving popes, Benedict XII. 
and John XXIII. were deposed, and Cardinal Odo 
Colonne, who took the name of Martin V., elected in 
their room. 

It was at this council, that John Huss and Jerome of 
Prague, his disciple, were condemned to be burnt for 
having written and preached against the flagrant abuses 
of the Roman church. Sigismond had granted them 
safe conduct to Constance, where, contrary to all pub- 
lic faith, they were put to a cruel death. Their death 
was, however, avenged by John Ziska, a man of noble 
family, and in high repute for his wisdom and courage. 
This person declared war against Sigismond, and in 
several engagements defeated his armies. 

This century was distinguished by the discovery of 
the new world, by Columbus, and also by the noble art 
of printing, which was invented in 1440. 

Learning was now cultivated with incredible ardour, 
and the family of the Medici was raised up to patronize 
science ; and towards the end of this century, Erasmus 
arose, whose good sense, taste, and industry, were un- 



28 

commonly serviceable to the reformation. By his la- 
bours, monastic superstition received a wound, which 
has never been healed ; and learned men were furnish- 
ed with critical skill and ingenuity, of which they failed 
not to avail themselves in the instruction of mankind 
to a degree beyond what Erasmus himself had ever 
conceived. 

Thus, under the care of Divine Providence, mate- 
rials were collected for the diffusion of that light, which 
appeared in the next century. 

About the year 1487, Innocent VIII. invested Al- 
bert, archdeacon of Cremona, with power to persecute 
the Waidenses in the south of France, and in the val- 
lies of Piedmont. This persecution was marked with 
the most savage barbarity, and continued till the reform- 
ation, by Luther. 

Constantinople, during the reign of Constantine VIII., 
was taken by Mahomet II., emperor of the Turks, in 
1453. In 1491, the Spaniards took Grenada from the 
Mahometans, being the only city that they then possess- 
ed in Spain. 



SIXTEENTH CENTURY. 

This century is distinguished for the great Reforma- 
tion under the instrumentality of Martin Luther. The 
reformed religion, although greatly opposed by the 
pope and his adherents, was received in Sweden, Den- 
mark, Hungary, Prussia, and, to some extent, even in 
France. 

In England, the papal power was overthrown in 
consequence of difficulties occurring between the reign- 
ing monarch, Henry VIII. and the pope, which finally 
resulted in a separation of England from the Romish 
church. 

In 1546, the same year that terminated the life of 
Luther, the famous council of Trent was convened, and 
began to publish its decrees in favour of the doctrines 
and discipline of the church of Rome. 



29 

In 1517, the reformation was begun by Luther in 
Germany. In 1540, the order of Jesuits was establish- 
ed, and Ignatius Loyola appointed first general of the 
order. In 1560, the reformation was completed in Scot- 
land by John Knox, and the papal authority abolished. 
In 1572, the massacre of St. Bartholomews took place, 
the object of which was the destruction of all protes- 
tants in France ; and in 1598 the edict of Nantes was 
issued, tolerating the protestant religion in France. To- 
wards the conclusion of the reign of Henry VIII. par- 
liament had passed an act, commonly known by the 
name of the ' bloody statute? consisting of six articles, 
designed to favour the cause of popery. By these arti- 
cles it was enacted, that in the sacrament, the bread 
and wine are changed to the body and blood of Christ ; 
that communion in both kinds is not essential to the 
common people ; and that priests may not marry ; with 
other sentiments of a similar character. 

In consequence of these articles, many were perse- 
cuted and compelled to flee the country ; but at the ac- 
cession of Edward to the English throne, this statute 
was repealed. 

During this prince's reign, the Liturgy, or Church 
Service Book of England was composed. About this 
time also, articles of religion to the number of forty- 
two, were agreed upon by the bishops and clergy, to 
which subscription was required, by all who held eccle- 
siastical offices. These articles were the basis of the 
celebrated thirty-nine articles of the church of England, 
which form at present the code of faith and discipline 
in that church. 

Edward died in 1553, and at his death gave the 
crown to Lady Jane Grey ; but the same year the prin- 
cess Mary, a bigoted papist, claimed the throne as her 
right, and succeeded in taking possession of it, August, 
1553. 

Mary now united herself in marriage with Philip, of 

Spain, and in 1554 Cardinal Pole arrived from Rome, 

with authority from the pope to receive the submission 

of the king and queen, which was offered on their 

3* 



30 

knees. When this was done, the cardinal pronounced 
the kingdom absolved from all censures, and once more 
returned to the bosom of the Catholic church. 

Soon after this reconciliation was effected, an act was 
passed in parliament for the burning of heretics, and in 
less than two years above four hundred were publicly 
executed. Among the distinguished men who suffered 
were Rogers, Saunders, Hooper, Taylor, Ridle}/, Lati- 
mer, and Cranmer. 

At a meeting of parliament in January, 1559, a ma- 
jority were found in favour of the reformation, at which 
time several acts were passed in favour of the protestant 
cause. 

In this century, the sect called Puritans were formed, 
being dissenters from the church of England. 



SEVENTEENTH CENTURY. 

In the year 1602, the puritans separated from the es- 
tablished church, and organized themselves into two 
churches ; the history of one, after a short time, is lost. 
Of the other, Mr. John Robinson was elected pastor, 
and in 1608, owing to the persecution they received in 
England, they removed to Holland, and on the 6th of 
September, 1620, a portion of this church, under the 
charge of Elder Brewer, set sail for America, and land- 
ed at Plymouth, New England, the 22d of December. 

In 1605, a scheme was formed by the Roman Catho- 
lics, the object of which was to cut off at one blow 
the king, lords, and commons, at a meeting of parlia- 
ment. This was called the gunpowder plot. Happi- 
ly, the design was discovered in time to prevent its ex- 
ecution. In 1613, a translation of the -Bible into the 
English tongue was made, being the same which is 
now in use. 

In 1685, the famous edict of Nantes was revoked by 
Lewis XIV. In 1646, Mr. Eliot, a distinguished min- 
ister of New England, applied himself to the improve- 
ment of the Indians in that quarter, and met with great 
success. He laboured till his death in 1690. 



. 



31 



EIGHTEENTH CENTURY. 



In the course of this century, the light of Christianity- 
was gradually extended in various parts of the world. 
The spirit of Christianity appeared to receive a new 
impulse from the labours of Mr. Whitfield and the Wes- 
leys, both in England and America. 

The first protestant nation who engaged in Foreign 
Missions, for the conversion of the heathen, were the 
Danes. Their missionary efforts were commenced 
about the year 1705, and were directed, in the first 
place, to the inhabitants on the coast of Malabar, in the 
East Indies ; and a few years after, to the people dwell- 
ing in Greenland. 

The Moravians, stimulated by the example of the 
Danes, commenced their missionary operations about 
the year 1732. Though a small people, they for a time 
exceeded all others in their missionary enterprise. 

It deserves to be recorded, to the honour of Dr. Coke, 
that as early as 1786, he commenced a mission to the 
blacks in the West Indies, which was undertaken on 
his own responsibility, and sustained for some time by 
his individual exertions. Other missionaries, however, 
followed him in his labours, who have succeeded in add- 
ing great numbers to the Methodist connexion. 

The Baptists first effectually commenced their mis- 
sionary operations in 1792, about which time a society 
in England was formed through the instrumentality of 
the Rev. Mr. Carey, of Leicester. 

The principal missionary enterprises of the British at 
this time were conducted under the auspices of three 
societies, viz. London Missionary Society, formed in 
1795; Edinburgh Missionary Society, in 1796; and 
the Church Missionary Society, formed about the same 
period. 



32 



5. Nineteenth Century. 

The ninteenth century thus far has been distinguished 
in a very remarkable manner for the efforts to spread 
the knowledge of Christianity in all parts of the world. 
One of the most powerful means used to accomplish this, 
has been the circulation of vast numbers of copies of 
the Holy Scriptures without note or comment, in various 
languages, in almost every part of the world. Countries 
which have been for ages inaccessible, are now open 
for the introduction of a pure Christianity. 

In no age of the world has the prospect been brighter 
for the elevation of the human race. The facilities of 
intercourse between different countries and nations have 
increased in a wonderful manner ; " many are running 
to and fro, and knowledge is increasing." The hoary 
headed despotisms of agesare tottering to their fall ; the 
great masses of mankind who have in every age been 
crushed by civil and religious tyranny, are now rising 
and asserting their right to civil and religious freedom. 



RELIGIOUS EVENTS, &c. 



1. State ©f the Jews at the coming of Christ. 

The state of the Jews was not much better than that 
of other nations, at the time of Christ's appearance on 
earth. They were governed by Herod, who was him- 
self tributary to the Roman people. His government 
was of the most vexatious and oppressive kind. By a 
cruel, suspicious, and overbearing temper, he drew upon 
himself the aversion of all, not excepting those who 
lived upon his bounty. 

Under his administration, and through his influence, 
the luxury of the Romans was introduced into Pales- 
tine, accompanied with the vices of that licentious peo- 
ple. In a word, Judea, governed by Herod, groaned 
under all the corruption which might be expected from 
the authority and example of a prince who, though a 
Jew in outward profession, was, in point of morals and 
practice, a contemner of ail laws, human and divine. 
After the death of this tyrant, the Romans divided the 
government of Judea between his sons. In this divi- 
sion, one half of the kingdom was given to Archelaus, 
under the title of Exarch. Archelaus was so corrupt 
and wicked a prince, that, at last both Jews and Sama- 
ritans joined in a petition against him to Augustus, 
who banished him from his dominions about ten years 
after the death of Herod the Great. Judea was by this 
sentence reduced to a Roman province, and ordered to 
be taxed. 

The governors whom the Romans appointed over 
Judea were frequently changed, but seldom for the bet- 
ter. About the sixteenth year of Christ, Pontius Pilate 
was appointed governor, the whole of whose adminis- 
tration, according to Josephus, was one continual scene 
of venality, rapine, and every kind of savage cruelty. 
Such a governor was ill calculated to appease the fer- 

33 



34 

merits occasioned by the late tax. Indeed, Pilate was 
so far from attempting to appease, that he greatly inflamed 
them, by taking every occasion of introducing his stand- 
ards, with images, pictures, and consecrated shields, 
into the city ; and at last, by attempting to drain the 
treasury of the temple, under pretence of bringing an 
aqueduct into Jerusalem. The most remarkable trans- 
action of his government, however, was his condemna- 
tion of Jesus Christ ; seven years after which he was 
removed from Judea. 

About the time of Christ's appearance, the Jews of 
that age concluded the period pre-determined by God 
to be then completed, and that the promised Messiah 
would suddenly appear. Devout persons waited day 
and night for the consolation of Israel ; and the whole 
nation, groaning under the Roman yoke, and stimulated 
by the desire of liberty or of vengeance, expected their 
deliverer with the most anxious impatience. 

Two religions flourished at this time in Palestine ; 
the Jewish and Samaritan. The Samaritans blended 
the errors of paganism with the doctrines of the Jews. 
The learned among the Jews were divided into a great 
variety of sects. The Pharisees, the Sadducees, and 
Essenes eclipsed the other denominations. 

The most celebrated of the Jewish sects was that of 
the Pharisees. It is supposed by some, that this de- 
nomination existed about a century and a half before 
the appearance of our Saviour. They separated them- 
selves not only from pagans, but from all such Jews as 
complied not with their peculiarities. Their separa- 
tion consisted chiefly in certain distinctions respecting 
food and relegious ceremonies. It does not appear to 
have interrupted the uniformity of religious worship, 
in which the Jews of every sect seem to have always 
united. This denomination, by their apparent sanctity 
of manners, had rendered themselves extremely popu- 
lar. The multitude, for the most part, espoused their 
interests ; and the great, who feared their artifice, were 
frequently obliged to court their favor. Hence, they 
obtained the highest offices in the state and priesthood, 



35 

and had great weight, both in public and private affairs. 
It appears from the frequent mention made by the evan- 
gelists of the Scribes and Pharisees in conjunction, 
that the greatest number of Jewish teachers, or doctors 
of the law (for those were expressions equivalent to 
scribe), were at that time of the pharisaical sect. The 
principal doctrines of the Pharisees were as follows : — 
that the oral law, which they suppose God delivered to 
Moses by an archangel on Mount Sinai, and which is 
preserved by tradition, is of equal authority with the 
written law ; that by observing both these laws, a man 
may not only obtain justification with God, but perform 
meritorious works of supererogation ; that fasting, alms- 
giving, ablutions, and confessions are sufficient atone- 
ments for sin ; that thoughts and desires are not sinful, 
unless they are carried into action. This denomination 
acknowledged the immortality of the soul, future re- 
wards and punishments, the existence of good and evil 
angels, and the resurrection of the body. They main- 
tained both the freedom of the will and absolute predes- 
tination ; and adopted the Pythagorean doctrine of the 
transmigration of souls, excepting the notoriously wick- 
ed, whom they supposed consigned to eternal punish- 
ments. 

The sect of the Sadducees derived its origin and name 
from one Sadoc, who flourished in the reign of Ptolemy 
Philadelphus, about two hundred and sixty-three years 
before Christ. The chief heads of the Sadducean doc- 
trine are as follow : — That all laws and traditions, not 
comprehended in the written law, are to be rejected as 
merely human inventions ; neither angels nor spirits 
have a distinct existence separate from their corporeal 
vestment ; the soul of man, therefore, expires with the 
body ; there will be no resurrection of the dead, nor re- 
wards and punishments after this life ; man is not sub- 
ject to irresistible fate, but has the framing of his con- 
dition chiefly within his power ; and that polygamy 
ought to be allowed. 

The practices of the Pharisees and Sadducees were 
both perfectly suitable to their sentiments. The former 



36 

were notorious hypocrites ; the latter, scandalous liber- 
tines. 

The Essenes were a Jewish sect ; some suppose they 
took their rise from that dispersion of their nation which 
took place after the Babylonian captivity. They main- 
tained that rewards and punishments extended to the 
soul alone, and considered the body as a mass of malig- 
nant matter, and the poison of the immortal spirit. The 
greatest part of this sect considered the laws of Moses 
as an allegorical system of spiritual and mysterious truth, 
and renounced all regard to the outward letter in its ex- 
planation. 

Besides these eminent Jewish sects, there were seve- 
ral of inferior note at the time of Christ's appearance: 
the Herodians, mentioned by the sacred writers, and the 
Gaulonites, mentioned by Josephus. 

The Herodians derived their names from Herod the 
Great. Their distinguishing tenet appears to be, that 
it is lawful, when constrained by superiors, to comply 
with idolatry, and with a false religion. 



2. Gentile Philosophy. 

At the important era of Christ's appearance in the 
world, two kinds of philosophy prevailed among the 
civilized nations. One was the philosophy of the 
Greeks, adopted also by the Romans ; and the other, 
that of the Orientals, which had a great number of vota- 
ries in Persia, Syria, Chaldea, Egypt, and even among 
the Jews. The former was distinguished by the sim- 
ple title of philosophy ; the latter was honoured by the 
more pompous appellation of science or knowledge ; 
since those who adhered to the latter sect pretended to 
be the restorers of the knowledge of God, which was 
lost to the world.* 

Amongst the Grecian sects, there were some who de- 
claimed openly against religion, and denied the immor- 
tality of the soul ; and others, who acknowledged a 

* Hannah Adams' Diet, of Religions. 




CRTTCIFIXION. 




:M&JFiTXTR©©M ©IF g X> IFIETIEIR. 

St. Peter was entered witJ \7vs7icad downwards .- deeming Jiimself net 

worthy to suffer in the same postitse with our Lord. 



37 

eity, and a state of future rewards and punishments. 
Of the former kind were the Epicureans and Acade- 
mics ; of the latter, the Platonists and Stoics. 

The Epicureans derived their name from Epicurus, 
who was born 242 years before Christ. He accounted 
for the formation of the world in the following man- 
ner :■*— a finite number of that infinite multitude of atoms, 
which, with infinite space, constitutes the universe, 
facing fortuitously into the region of the world, were, 
in xonsequence of their innate motion, collected into 
one rude and undigested mass. All the various parts of 
nature were formed by those atoms which were best 
fitted to produce them. The fiery particles formed them- 
selves into air ; and from those which subsided, the 
earth was produced. The mind, or intellect, was formed 
of particles in. their nature, and capable of the most 
rapid motion. The world is preserved by the same me- 
chanical causes by which it was framed ; and from the 
same cause it will at last be dissolved. 

The followers of Aristotle were another famous Gre- 
cian sect. That philosopher was born in the ninety- 
ninth Olympiad, about 384 years before the birth of 
Christ. 

Aristotle supposed the universe to have existed from 
eternity. He admitted, however, the existence of a 
Deity, whom he styled the first mover, and whose na- 
ture, as explained by him, is something like the princi- 
ple which gives motion to a machine. It is a nature 
wholly separated from matter, immutable, and far supe- 
rior to all other intelligent natures. The celestial 
sphere, which is the region of his residence, is also immu- 
table ; and residing in his first sphere, he possesses 
neither immensity nor omnipresence. Happy in the 
contemplation of himself, he is entirely regardless of 
human affairs. In producing motion, the Deity acts 
not voluntarily, but necessarily ; not for the sake of 
other beings, but for his own pleasure. 

Nothing occurs in the writings of Aristotle, which 
decisively determines whether he supposed the soul of 
man mortal, or immortal. Respecting ethics, he taught, 
4 



38 

that happiness consisted in the virtuous exercise of the 
mind, and that virtue consists in preserving that mean 
in all things, which reason and prudence prescribe. It 
is the middle path between two extremes, one of 
which is vicious through excess, the other through de- 
fect. 

The stoics were a sect of heathen philosophers, ot 
which Zeno, who flourished about two hundred and 
fifty years before Christ, was the original founder. 
They received their name Stoics from a place in which 
Zeno delivered his lectures, which was a portico in 
Athens. Their distinguishing tenets were as follows : — 
that God is underived and eternal, and by the powerful 
energy of the Deity, impressed with motion and form ; 
that though God and matter existed from eternity, 
the present regular frame of nature had a beginning, 
and will have an end ; that the element of fire will at 
last, by an universal conflagration, reduce the world to 
its pristine state ; that at this period all material forms 
are lost in one chaotic mass, all animated nature is 
reunited to the Deity, and matter returns to its original 
form : that from this chaotic state, however, it again 
emerges, by the energy of the efficient principle ; and 
gods and men, and all forms of regulated nature, are 
renewed, to be again dissolved and renewed in endless 
succession ; that at the restoration of all things, the 
race of men will return to life. Some imagined 
that each individual would return to its former body ; 
while others supposed, that after the revolution of 
the great year, similar souls would be placed in simi- 
lar bodies. 

According to the doctrine of the Stoics, all things 
are subject to an irresistible and irreversible fatality ; 
and there is a necessary chain of causes and effects, 
arising from the^action of a power which is itself a 
part of the machine it regulates, and which, equally 
with the machine, is subject to the immutable law of ne- 
cessity. 

The Platonic philosophy is denominated from Pla- 
to, who was born in the eighty-seventh Olympiad, 426 



39 

years before Christ. He founded the old academy 
on the opinions of Heraclitus, Pythagoras, and So- 
crates ; and by adding the information he had acquired 
to their discoveries, he established a sect of philoso- 
phers, who were esteemed more perfect than those 
who had before appeared in the world. 

The outlines of Plato's philosophical system were 
as follows : That there is one God, an eternal, immu- 
table, and immaterial Being, perfect in wisdom and 
goodness, omniscient and omnipresent ; that this all- 
wise and perfect Being formed the universe from a 
mass of pre-existing matter to which he gave form and 
arrangement ; that there is in matter a necessary, but 
blind and refractory force, which resists the will of the 
Supreme Artificer, so that he cannot perfectly execute 
his designs ; and this is the cause of the mixture of 
good and evil, which is found in the material world ; 
that the soul of man was derived by emanation from 
God ; but this emanation was not immediate, but 
through the intervention of the soul of the world, which 
was itself debased by some material admixture ; that 
the relation which the human soul, in its original con- 
stitution, bears to matter, is the source of moral evil; 
that when God formed the universe, he separated from 
the soul of the world inferior souls, equal in number 
to the stars, and assigned to each its proper celestial 
abode; that these souls were sent down to earth, to be 
imprisoned in mortal bodies ; hence proceed the de- 
pravity and misery to which human nature is liable ; 
that the soul is immortal, and by disengaging itself 
from all animal passions, and rising above sensible ob- 
jects to the contemplation of the world of intelligence, 
it may be prepared to return to its original habitation ; 
that matter never suffered annihilation, but that the 
world will remain for ever, but that the action of its 
animating principle accomplishes certain periods, within 
which every thing returns to its ancient place and state. 
This periodica] revolution of nature is called the Pla- 
tonic or great year. 



40 

3. Crucifixion of Christ. 

The coming of our Lord and Saviour Jesus Christ, 
his sufferings and death, are the greatest and most im- 
portant events which have ever taken place in our world. 

Jesus Christ, the only begotten Son of the Father, 
came into our world, took upon him our nature, and 
suffered the penalties of the divine law in our stead. 
By his sufferings, and death by crucifixion, he hath 
brought "life and immortality to light;" he hath 
opened a glorious way whereby fallen and depraved 
man can be reconciled and received into the favour of 
God. 

" In the hour of Christ's death," says an elegant 
writer, "the long series of prophecies, visions, types, 
and figures was accomplished. This was the centre 
in which they all met ; this the point towards which 
they had tended and verged, throughout the course of 
so many generations. By that one sacrifice which he 
now offered, he abolished sacrifices for ever. Altars 
on which the fire had blazed for ages, were now to 
smoke no more. Victims were no more to bleed. 
' Not with the blood of bulls and goats, but with his 
own blood, he now entered into the Holy Place, there 
to appear in the presence of God for us.' 

" This was the hour of association and union to all 
the worshippers of God. When Christ said ' It is 
finished,' he threw down the wall of partition, which 
had so long divided the Gentile and Jew. He pro- 
claimed the hour to be come, when the knowledge of 
the true God should be no longer confined to one na- 
tion, nor his worship to one temple ; but over all the 
earth, the worshippers of the Father should ' serve him 
in spirit and in truth.' From that hour, they who 
dwelt in the « uttermost ends of the earth, strangers to 
the covenant of promise, began to be brought nigh.' 
In that hour, the foundation of every pagan temple 
shook ; the statue of every false god tottered on its 
base ; the priest fled from his falling shrine ; and the 
heathen oracles became dumb for ever. 



41 

" In the hour when Christ expiated guilt, he disarmed 
death, by securing the resurrection of the just. AVhen 
he said to his penitent fellow-sufferer, ' To-day shalt 
thou be with me in Paradise,' he announced to all his 
followers the certainty of heavenly bliss. From the 
hill of Calvary, the first clear and certain view was 
given to the world of the everlasting mansions." 

The manner of crucifixion by which our Saviour 
suffered, was considered the most dreadful of all punish- 
ments, both for the shame and pain of it ; and so scan- 
dalous, that it was inflicted as the last mark of detesta- 
tion upon the vilest of people. The cross was made 
of two beams, one of which crossed the other at the 
top at right angles, thus, t, or in the middle of their 
length, thus, x, and the criminal's hands and feet were 
nailed thereon. The cross to which our Saviour was 
fastened, and on which he died, was of the former 
kind ; being thus represented by old monuments, coins, 
and crosses. 



4. Martyrdom of the Apostles. 

After the crucifixion of our Lord, the apostles were 
scattered abroad in various parts of the world. They 
preached the gospel wherever they went, and the most 
of them were called to seal their testimony with their 
blood. 

St. James the Great was by trade a fisherman, and 
partner with Simon Peter, and related to our Lord, his 
mother and the Virgin Mary being kinswomen. 

When Herod Agrippa was made governor of Judea 
by the emperor Caligula, he raised a persecution against 
the Christians, and particularly singled out James, as 
an object of his vengeance. This martyr, on being 
condemned to death, showed such an intrepidity of 
spirit, and constancy of mind, that even his accuser 
was struck with admiration, and became a convert to 
Christianity. This transaction so enraged the people 
in power, that they condemned him to death likewise ; 
when James the Apostle, and his penitent accuser 
4* 



42 

were both beheaded on the same day, with the same 
sword. These events took place in the year of our 
Lord 44. 

St. Philip was employed in several important com- 
missions by Christ, and being deputed to preach in Up- 
per Asia, laboured very diligently in his apostleship. 
He then travelled into Phrygia, and arriving at Helio- 
polis, found the inhabitants so sunk in idolatry as to 
worship a large serpent. St. Philip, however, was the 
means of converting many of them to Christianity, and 
even procured the death of the serpent. This so en- 
raged the magistrates, that they committed him to 
prison, had him severely scourged, and afterwards 
hanged him up against a pillar till he died, A. D. 52. 

St. Matthew. This evangelist, apostle, and martyr, 
after our Saviour's ascension, travelled into Ethiopia 
and Parthia, where he preached the gospel with great 
success. He suffered martyrdom in the city of Nada- 
bar, being slain by a halberd, about A. D. 60, 

St. Mark. After writing his gospel, he went to 
Egypt and founded a church. When Mark was preach- 
ing in his church at Alexandria, some of the idolatrous 
inhabitants broke in upon him, and dragged him by his 
feet through the streets, till his flesh was torn off his 
bones, and he expired under their hands ; they after- 
wards burned his body. 

St. James the Less suffered martyrdom at Jerusa- 
lem, in the ninety-fourth year of his age. He was 
thrown headlong from the temple, stoned, and his 
brains dashed out by a fuller's club. 

St. Matthias, the apostle, who was appointed to sup- 
ply the vacant place of Judas Iscariot, suffered martyr- 
dom at Jerusalem, being first stoned, and then beheaded. 

St. Andrew, the brother of St. Peter, preached the 
gospel to many Asiatic nations. On arriving at Edes- 
sa, the governor of the country ordered him to be cru- 
cified on a cross, two ends of which were transversely 
fixed in the ground ; he lived two days after he was 
tied to the cross, preaching the most of the time to the 
people. 



43 

St. Peter was crucified at Rome, by order of the 
tyrant Nero ; he was led up to the top of a mount, and 
was crucified with his head downwards (according to 
his request), thinking it too high an honour to die in 
the same posture with his Lord and Master. Peter 
and Paul suffered martyrdom on the same day. St. 
Paul, being a Roman citizen, was beheaded. 

St. Jude went to Edessa, where many were con- 
verted to Christianity by his preaching, which, stirring 
up the resentment of the people in power, he was cru- 
cified, A. D. 72. 

St. Bartholomew translated St. Matthew's gospel 
in the Indian tongue, and propagated it in that country ; 
but at length the idolaters, growing impatient with his 
doctrines, severely beat, crucified, and slew him, and 
then cut off his head. 

St. Thomas preached the gospel in Parthia and In- 
dia, where, displeasing the pagan priests, he was mar- 
tyred, by being thrust through with a spear. 

St. Luke. This apostle and evangelist had the ad- 
vantage of a liberal education, and was by profession a 
physician. He travelled with St. Paul to Rome, and 
preached to many barbarous nations, till the priests of 
Greece hanged him on an olive-tree. 

St. Simon was distinguished for his zeal by the 
name of Zelotes. He preached with great success in 
Africa, and it is asserted that he came into the island 
of Great Britain. He was crucified, A. D. 74. 

St. John is said to be the only apostle who escaped 
a violent death, and lived the longest of any of them, 
being nearly one hundred years of age at the time of 
his death. 



5. Signs and Appearances preceding the Destruc- 
tion of Jerusalem. 

After our Lord had foretold the ruin and desolation 
coming upon the Jewish people, their city and temple, 
his disciples came to him privately, saying, tell us 
when shall these things be, and what shall be the sign 



44 

of thy coming ? &c. Our Lord then informs them of 
five signs which shall precede the destruction of Jeru 
salem. The first sign is false Christs ; "for many 
shall come in my name, saying, I am Christ, and 
shall deceive many." The second, wars and commo- 
tions ; " nation shall rise against nation.'''' The third, 
pestilence and famine ; " tliere shall be famines and 
pestilences." The fourth is " earthquakes in divers 
places." All of these events took place according to 
our Lord's prediction, as may be fully seen in the his- 
tory of the Jews, by Josephus (the Jewish historian), 
and also by other writers who lived at the time. The 
fifth sign is, " there shall be fearful sights and great 
signs from heaven. (Luke chapter xxi. 11.) Jose- 
phus, in his preface to the Jewish war, enumerates 
these — 1st. A star hung over the city like a sword ; 
and a comet continued a whole year. 2d. The people 
being assembled at the feast of unleavened bread, at 
the ninth hour of the night, a great light shone about 
the altar and the temple, and this continued for half an 
hour. 3d. At the same feast, a cow, led to the sacri- 
fice, brought forth a lamb in the midst of the temple ! 
4th. The eastern gate of the temple, which was of solid 
brass, and very heavy, and could hardly be shut by 
twenty men, and was fastened by strong bars and bolts, 
was seen, at the sixth hour of the night, to open of its 
own accord ! 5th. Before sun-setting, there was seen, 
all over the country, chariots and armies fighting in 
the clouds, and besieging cities. 6th. At the feast of 
Pentecost, when the priests were going into the inner 
temple by night, to attend their service, they heard first 
a motion and noise, and then a voice as of a multitude, 
saying, LET US DEPART HENCE. 7th. What 
Josephus reckons one of the most terrible signs of all 
was, that one Jesus, a country fellow, four years be- 
fore the war began, and when the city was in peace 
and plenty, came to the feast of tabernacles, and ran 
up and down the streets day and night, crying, " A voice 
from the east ! a voice from the west ! a voice from 
the four winds ! a voice against Jerusalem and the 



45 

temple ! a voice against the bridegrooms and brides ! 
and a voice against all the people !" Though the ma- 
gistrates endeavoured by stripes and tortures to restrain 
him, yet he still cried with a mournful voice, " Wo, 
wo to Jerusalem !" and this he continued to do for 
several years together, going about the walls and cry- 
ing with a loud voice, " Wo, wo to the city, and to 
the people, and to the temple;" and as he added, " wo, 
wo to myself!'''' a stone, sent by the Romans from 
some sling or engine, struck him dead upon the spot ! It 
is worthy of remark, that Josephus appeals to the tes- 
timony of others, who saw and heard these fearful 
things. Tacitus, a Roman historian, gives nearly the 
same account with that of Josephus. — Clarke's .Com- 
mentary. 



6. Destruction of Jerusalem. 

The siege and destruction of the city and temple of 
Jerusalem, and the subversion of the whole political 
constitution of the Jews, is one of the most striking in- 
cidents of the divine vengeance on a wicked people, 
that we have recorded in history. Our Lord, who fore- 
saw the desolation and calamities coming upon the city, 
wept over it, declaring his willingness to gather them 
under his protection : but they would not accept of his 
salvation ; therefore destruction came upon them, and 
their " house was left unto them desolate." 

About forty years after our Lord had foretold the de- 
struction of Jerusalem, the Roman government sent an 
army under Cestius Gallius against the Jews, in order 
to quell their rebellious and factious spirit. Gallius 
came and invested Jerusalem with a powerful army. 
Our Lord declared to his disciples, that " when ye 
shall see Jerusalem compassed with armies, then know 
that the desolation thereof is nigh.'''' And then, in 
order that his followers might be preserved in safety, 
he adds, " Then let them that are in Judea flee to the 
mountains ; and let them that are in the midst of it 
depart out,"'' &c. This counsel was remembered and 



46 

wisely followed by the Christians, and it is mentioned 
as a remarkable fact by Eusebius and other ancient his- 
torians, that not a single Christian perished in the de- 
struction of Jerusalem, though many of them were 
there when Gallius invested the city ; and had he per- 
severed in the siege, he would have soon rendered him- 
self master of it ; but when he unexpectedly and unac- 
countably raised the siege, all who believed in Christ 
took that opportunity and fled to Pella, and other places 
beyond Jordan. 

Vespasian was appointed to succeed Callius in pro- 
secuting the war against the Jews ; he accordingly sub- 
dued the country, and prepared to besiege Jerusalem, 
but being appointed emperor, he returned to Rome, and 
gave the command of his forces to his son Titus. Ti- 
tus, having made several assaults without success, re- 
solved to surround the city (which was nearly four 
English miles in circumference) with a wall ; which 
was, with incredible speed, completed in three days ! 
The wall was strengthened with forts at proper dis- 
tances, so that all hope of safety was cut off; none 
could make his escape from the city, and no provisions 
could be brought into it ; thus fulfilling our Lord's words, 
" thine enemies shall cast a trench about thee, and com- 
pass thee round, and keep thee in on every side" Ti- 
tus now prosecuted the siege with vigour. In addition 
to this, the Jews were divided into factions among 
themselves, murdered each other with a blind fury, and 
burnt their provisions. No history can furnish us with 
a parallel to the calamities and miseries of the Jews ; 
rapine, murder, famine, and pestilence within, fire and 
sword, and all the horrors of war without. While 
the famine prevailed, the house of a Jewish lady named 
Miriam, was repeatedly plundered of provisions. Her 
sufferings became so extreme, that she entreated, and 
sometimes attempted to provoke those who plundered 
her, to put an end to her miserable life. At length, 
frantic with despair, she snatched her infant son from 
her breast, cut its throat, and boiled it ; and having 
satisfied present hunger, concealed the remainder. The 



47 

smell of it soon brought the voracious soldiers to her 
house ; they threatened her with the most excruciating 
tortures, if she did not discover her provisions to them. 
Being compelled in this manner, she set before them 
the mangled remains of her son. At this horrid spec- 
tacle, the soldiers, inhuman as they were, stood aghast, 
struck with horror, and at length rushed from the 
house. The report of this transaction having spread 
through the city, the horror and consternation of the 
Jews was universal : they now for the first time began 
to think themselves forsaken of God. Titus, on hear- 
ing this account, was filled with surprise and indigna- 
tion. "Soon," said he, "shall the sun never more 
dart his beams on a city where mothers feed on their 
children ; and where fathers, no less guilty, choose to 
drive them to such extremities, rather than lay down 
their arms." 

Titus now pushed the siege with still greater vigour, 
and endeavoured to obtain possession of the temple, the 
preservation of which was strongly desired by him. A 
Roman soldier, urged on, as he said, by a divine im- 
pulse, seized a firebrand, and getting on his comrades' 
shoulders, threw it into a window of the temple, and 
immediately set this noble edifice, the pride and glory 
of the Jewish nation, in flames. Titus immediately 
gave orders to extinguish the fire; he threatened, he 
entreated his soldiers, and used every exertion to stop 
the progress of the fire, but all in vain. The exaspe- 
rated soldiery, bent on destroying the city and all it con- 
tained, either did not hear or did not regard him. 

" These were the days of vengeance, that all things 
which were written might be fulfilled." These were 
the days in which all the calamities predicted by Mo- 
ses, Joel, Daniel, and other prophets, as well as those 
predicted by our Saviour, met in one common centre, 
and were fulfilled in the most terrible manner on that 
generation. It is remarkable that the temple was burnt 
by the Romans in the same month, and the same day 
of the month, on which it had been burned by the Ba- 
bylonians. 



48 

Josephus computes the number of those who perish- 
ed in the siege at eleven hundred thousand, besides 
those who were slain in other places. When Titus 
was viewing the fortifications, after the taking of the 
city, he could not help ascribing his success to God. 
" We have fought," said he, "with God on our side ; 
and it is God who pulled the Jews out of these strong- 
holds ; for what could machines or the hands of men 
avail against such towers as these ?" Our Lord says, 
" They shall fall by the edge of the sword, and shall 
be led away captive into all nations ; and Jerusalem 
shall be trodden down by the Gentiles, till the times of 
the Gentiles be fulfilled." 

The Jews were miserably tormented, and distributed 
over the Roman provinces ; and continue to be distress- 
ed and dispersed over all the nations of the world to 
this present day. Jerusalem also continues to be " trod- 
den down by the Gentiles" Since its destruction by 
Titus it never has been in the possession of the Jews, 
It was first in subjection to the Romans, afterwards to 
the Saracens, then to the Franks, next to the Mame- 
lukes, and now to the Turks. 

" Thus has the prophecy of Christ been most lite- 
rally and terribly fulfilled, on a people who are still 
preserved as continued monuments of the truth of our 
Lord's prediction, and of the truth of the Christian re- 
ligion." 



7. Faith and Practice of Christians in the 
first Century. 

The following account of the first Christians is taken 
from Dr. Mosheim's celebrated Church History : — 
"The apostles and their disciples took all possible care 
that in the earliest times of the church, the Holy Scrip- 
tures might be in the hands of all Christians, that they 
might be read and explained in the assemblies of the 
faithful, and thus contribute, both in private and in pub- 
lic, to excite and nourish, in the minds of Christians, 




TMK iniTCTAsrjD) TKMIP'ILK me JKIR-Ug AXIT^IBM, 
Were taken* aneL destroyetl by Titu.s the son of Vespasimv, iJie lioma-n 
Emperor, in. the year 70. 




majesty if;tq> ©m. *m § t, iu^mmtt? •> 
Mjgnatus "bishop of Antioeh . owihe order of Trajan^was; sent to f trine and. 
J'eiii/f thrown to the wi7ri ~bea*tJI suffered* martyrdom-, about, the venrlOS. 



49 

a fervent zeal for the truth, and a firm attachment to 
the ways of piety and virtue. Those who performed 
the office of interpreters studied above all things plain- 
ness and perspicuity. At the same time, it must be 
acknowledged that, even in this century, several Chris- 
tians adopted that absurd and corrupt custom, used 
among the Jews, of darkening the plain words of the 
Holy Scriptures by insipid and forced allegories, and 
of drawing them violently from their proper and natural 
signification, in order to extort from them certain mys- 
teries and hidden significations. For a proof of this, 
we need go no further than the Epistle of Barnabas , 
which is still extant. 

"The method of teaching the sacred doctrines of re- 
ligion was, at this time, most simple, far removed from 
all the subtle rules of philosophy, and all the precepts 
of human art. This appears abundantly, not only in 
the writings of the apostles, but also in all those of the 
second century which have survived the ruins of time. 
Neither did the apostles or their disciples ever think of 
collecting into a regular system the principal doctrines 
of the Christian religion, or of demonstrating them in 
a scientific and geometrical order. The beautiful and 
candid simplicity of these early ages rendered such 
philosophical niceties unnecessary ; and the great study 
of those who embraced the gospel, was rather to ex- 
press its divine influence in their dispositions and ac- 
tions, than to examine its doctrines with an excessive 
curiosity, or to explain them by the rules of human 
wisdom. 

" There is indeed extant a brief summary of the 
principal doctrines of Christianity in that form, which 
bears the name of the Apostles' Creed, and which, from 
the fourth century downwards, was almost generally 
considered as a production of the apostles. There is 
much more reason and judgment in the opinion of 
those who think that this creed was not all composed 
at once, but, from small beginnings was imperceptibly 
augmented in proportion to the growth of heresy, and 
according to the exigences and circumstances of the 
5 



50 

church, from whence it was designed to banish the er- 
rors that daily arose. 

" In the earliest times of the church all who profess- 
ed firmly to believe that Jesus was the only Redeemer 
of the world, and who, in consequence of this pro- 
fession, promised to live in a manner conformable to 
the purity of his holy religion, were immediately re- 
ceived among the disciples of Christ. This was all 
the preparation for baptism then required ; and a more 
accurate instruction in the doctrines of Christianity was 
to be administered to them after their receiving the sa- 
crament. But when Christianity had acquired more 
consistence, and churches rose to the true God and his 
eternal Son almost in every nation, this custom was 
changed for the wisest and most solid reasons. Then 
none were admitted to baptism but such as had been 
previously instructed in the principal points of Chris- 
tianity, and had also given satisfactory proofs of pious 
dispositions and upright intentions. Hence arose the 
distinction between catechumens, who were in a state 
of probation, and under the instruction of persons ap- 
pointed for that purpose, and believers, who were con- 
secrated by baptism, and thus initiated into all the mys- 
teries of the Christian faith. 

" The methods of instructing the catechumens dif- 
fered according to their various capacities. Those in 
whom the natural force of reason was small, were 
taught no more than the fundamental principles and 
truths, which are, as it were, the basis of Christianity. 
Those, on the contrary, whom their instructors judged 
capable of comprehending, in some measure, the whole 
system of divine truth, were furnished with superior 
degrees of knowledge ; and nothing was concealed 
from them which could have any tendency to render 
them firm in their profession, and assist them in arriv- 
ing at Christian perfection. The care of instructing 
such was committed to persons who were distinguished 
by their gravity and wisdom, and also by their learn- 
ing and judgment. From hence it comes, that the an- 
cient doctors generally divide their flock into two 



51 

classes — the one comprehending such as were solidly 
and thoroughly instructed ; the other, those who were 
acquainted with little more than the first principles of 
religion. Nor do they deny that the methods of in- 
struction applied to these two sorts of persons were ex- 
tremely different. 

" The Christians took all possible care to accustom 
their children to the study of the Scriptures, and to in- 
struct them in the doctrines of their holy religion ; and 
schools were every where erected for this purpose, 
even from the very commencement of the Christian 
church. We must not, however, confound the schools 
designed only for children, with the gymnasia, or aca- 
demies of the ancient Christians, erected in several large 
cities, in which persons of riper years, especially such 
as aspire to be public teachers, were instructed in the 
different branches, both of human learning and of sa- 
cred erudition. We may, undoubtedly, attribute to 
the apostles themselves, and their injunctions to their 
disciples, the excellent establishments in which the 
youth destined to the holy ministry received an edu- 
cation suitable to the solemn office they were to un- 
dertake. St. John erected a school of this kind at 
JSphesus, and one of the same nature was founded by 
Polycarp at Smyrna. But none of these were in 
greater repute than that which was established at Alex- 
andria, which was commonly called the catechetical 
school, and is generally supposed to have been erected 
by St. Mark. 

" One of the circumstances which contributed chiefly 
to preserve, at least, an external appearance of sanctity 
in the Christian church, was the right of excluding 
from thence, and from all participation of the sacred 
rites and ordinances of the gospel, such as had been 
guilty of enormous transgressions, and to whom re- 
peated exhortations to repentance and amendment had 
been administered in vain. This right was vested in 
the church, from the earliest period of its existence, by 
the apostles themselves, and was exercised by each 
Christian assembly upon its respective members. The 



52 

rulers or doctors denounced the persons whom they 
thought unworthy of the privileges of church-commu- 
nion ; and the people, freely rejecting or approving their 
judgment, pronounced the decisive sentence. It was 
not, however, irrevocable ; for such as gave undoubted 
signs of their sincere repentance, and declared their 
solemn resolutions of future reformation, were read- 
mitted into the church, however enormous their crimes 
had been ; but, in case of a relapse, their second exclu- 
sion became irreversible. 

" The rites instituted by Christ himself were only 
two in number, and these designed to continue to the 
end of the church here below, without any variation. 
These rites were baptism and the holy supper, which 
are not to be considered as mere ceremonies, nor yet 
as symbolic representations only, but also as ordinances 
accompanied with a sanctifying influence upon the 
heart and aifections of true Christians ; and we cannot 
help observing here, that since the divine Saviour thought 
fit to appoint no more than two plain institutions in his 
church, this shows us that a number of ceremonies is 
not essential to his religion, and that he left it to the 
free and prudent choice of Christians to establish such 
rites as the circumstances of the times, or the exigences 
of the church might require. 

" There are several circumstances which incline us 
to think that the friends and the apostles of our bless- 
ed Lord either tolerated through necessity, or appoint- 
ed for wise reasons, many other external rites in vari- 
ous places. At the same time, we are not to imagine 
that they ever conferred upon any person a perpetual, 
indelible, pontifical authority, or that they enjoined the 
same rites in all churches. We learn, on the contrary, 
from authentic records, that the Christian worship was, 
from the beginning, celebrated in a different manner 
in different places, and that, no doubt, by the orders, 
or at least with the approbation, of the apostles and 
their disciples. In these early times, it was both wise 
and necessary to show, in the establishment of outward 
forms of worship, some indulgence to the ancient opi- 



53 

nions, manners, and laws of the respective nations to 
whom the gospel was preached. 

" In those Christian societies which were totally or 
principally composed of Jewish converts, it was natural 
to retain as much of the Jewish ritual as the genius of 
Christianity would suffer ; and a multitude of exam- 
ples testify that this was actually done. But that the 
same translation of Jewish rites should take place in 
Christian churches, where there were no Jews, or a 
very small and inconsiderable number, is utterly incre- 
dible ; because such an event was morally impossible. 
In a word, the external forms of worship used in the 
times of old, must necessarily have been regulated and 
modified according to the character, genius, and man- 
ners of the different nations on which the light of the 
gospel arose." 



8. Regard paid to the Scriptures by the early 
Christians. 

The following interesting account of the regard paid 
to the Holy Scriptures by the early Christians, is ex- 
tracted from Cave's Primitive Christianity. 

" Their next care was diligently and seriously to 
read the Scriptures, to be mighty in the Divine Oracles, 
as, indeed, they had an invaluable esteem of, and re- 
verence for, the word of God, as the book which they 
infinitely prized above all others ; upon which account 
Nazianzen very severely chides his dear friend Gregory 
Nyssen, then having laid aside the Holy Scriptures 
(the most excellent writings in the world), which he 
was wont to read privately to himself, and publicly to 
the people, he had given up himself to the study of 
foreign and profane authors, desirous rather to be ac- 
counted an orator than a Christian. St. Augustine 
tells us, that after his conversion, how meanly soever 
he had before thought of them, the Scriptures were be- 
come the matter of his pure and chaste delight, in re- 
spect of which all other books (even of Cicero him- 
self, which once he had so much doated on), became 
5* 



54 

dry and unsavory to him. It was in the study of this 
book that Christians then mainly exercised themselves, 
as thinking they could never fully enough understand 
it, or deeply enough imprint it upon their hearts and 
memories. Of the younger Theodosius, they tell us, 
that rising early every morning, he, together with his 
sisters, interchangeably sung psalms of praise to God ; 
the Holy Scriptures he could repeat, in any part of 
them, with the bishops that were at court, as readily as 
if he had been an old bishop himself. We read of 
Origen, though then a child, that when his father com- 
manded him to commit some places of Scripture to 
memory, he most willingly set himself to it, and not 
content with the bare reading, he began to inquire into 
the more profound and recondite meaning of it, often 
asking his father (to his no less joy than admiration) 
what the sense of this or that place of Scripture was ; 
and his thirst after divine knowledge still continued 
and increased in him all his life. St. Jerome reports 
it out of a letter of one who was his great companion 
and benefactor, that he never went to his meals without 
some part of Scripture being read, never to sleep till 
some about him had read them to him, and that, both 
by night and by day, no sooner had he done praying 
but he betook himself to reading, and after reading re- 
turned again to prayer. Valens, deacon of the church 
of Jerusalem, a venerable old man, had so entirely given 
up himself to the study of the Scriptures, that it was 
all one to him to read or to repeat whole pages toge- 
ther. The like we find of John, an Egyptian confessor 
(whom Eusebius saw and heard), that though both his 
eyes were put out, and his body mangled with unheard- 
of cruelty, yet he was able at any time to repeat any 
places or passages, either out of the Old or New Tes- 
tament ; which, when I first heard him do in the public 
congregation, I supposed him (says Eusebius) to have 
been reading in a book, till coming near, and finding 
how it was, I was struck with great admiration at it. 
Certainly, Christians then had no mean esteem of, and 
took no small delight in these sacred volumes. For 



55 

the sake of this book (which he had chosen to be the 
companion and counsellor of his life), Nazianzen pro- 
fesses he had willingly undervalued and relinquished all 
other things ; this was the mine where they enriched 
themselves with divine treasures, a book where they 
furnished themselves with a true stock of knowledge : 
as St. Jerome speaks of Nepotian, that by daily reading 
and meditation he had made his soul a library of Christ, 
and he tells us of Blesilla, a devout widow, that though 
she was so far overrun with weakness and sickness, 
that her foot would scarce bear her body, or her neck 
sustain the burden of her head, yet she was never found 
without a Bible in her hand." 



9. Greek and Latin Fathers. 

The term Father is applied to those ancient authors 
who have preserved in their writings traditions of the 
church. No author who wrote later than the twelfth 
century is dignified with this title. The most distin- 
guished of the fathers were the following characters : 

1. Clemens Romanus, who was born at Rome, and 
was the fellow labourer of Paul, was distinguished both 
as a minister, and a zealous defender of the faith. He 
sustained a truly apostolic character. There is re- 
maining of his writings a very fine epistle to the church 
of Corinth, which (next to holy writ) has been es- 
teemed one of the most valuable monuments which 
have come down to us from ecclesiastical antiquity. 
He died at the advanced age of one hundred. 

2. Ignatius was bishop of Antioch. In the year 
107, Trajan, being on his way to the Parthian war, 
came to Antioch. Ignatius, hoping to avert any storm 
which might be arising against the Christians there, 
presented himself before the emperor, and offered to 
suffer in their stead. Trajan, being exasperated at the 
frankness and independence of Ignatius, ordered him to 
be sent to Rome, and thrown to the wild beasts. 
Being detained at Smyrna, while on his way to Rome, 
he had the pleasure of visiting Polycarp, who had been 



56 

a fellow-disciple with him of St. John. Their mingled 
emotions of joy and grief can scarcely be imagined. 
While at Smyrna, he addressed four epistles to various 
churches. At length he arrived at Rome, was thrown 
to the wild beasts, and devoured. A few bones were 
left, which were collected by the deacons, his attend- 
ants, and buried at Antioch. 

3. Poly carp lived in the reign of Marcus A. Anto- 
nius, and was a companion of Ignatius. He was pas- 
tor of a church in Smyrna eighty years. Being mark- 
ed as the victim of persecution, he was persuaded by 
his friends to retire for a season from the fury of his 
enemies ; upon which, they proceeded to torture some 
of his friends, to extort from them a disclosure of the 
place of his retreat. This was too much for Polycarp 
to bear , who accordingly surrendered himself, a prey 
to his enemies. Being brought before the proconsul, 
efforts were made to induce him to abjure his faith, and 
swear by the fortune of Caesar. Refusing, he was 
threatened with being made a prey to wild beasts. 
" Call for them," said he ; " it does not well become 
us to turn from good to evil." The consul rejoined, 
" Seeing you make so light of wild beasts, I will tame 
you with the more terrible punishment of fire." To 
this he replied, " You threaten me with a fire tbat is 
quickly extinguished, but are ignorant of the eternal 
fire of God's judgment, reserved for the wicked in an- 
other world." As they were about to nail him to the 
stake, he said, " Let me remain as I am ; for he who 
giveth me strength to sustain the fire, will enable me to 
remain unmoved." The fire was kindled ; but after a 
while, fearing he might not certainly be despatched, an 
officer drew a sword, and plunged it into his body. His 
bones were afterwards gathered up by his friends, and 
buried. 

4. Justin Martyr, so called from his being a martyr, 
was born at Neapolis, in Palestine, and became a con- 
vert to Christianity in the sixteenth year of Trajan. 
From this time, he employed his pen in defence of 
Christianity. He drew up two apologies, addressed 



57 

to the emperor Marcus, and the Roman senate, which 
very much irritated the temper of the times. He wa*. 
accordingly, with six others, apprehended, whipped, 
and beheaded. Thus fell Justin Martyr, a man of dis 
tinguished powers, and the first who had adorned the 
church with his learning, since the apostle Paul. 

5. Irenseus, by birth a Greek, was born at or neai 
Smyrna. He was a disciple of Polycarp, and for about 
forty years he was the bishop of Lyons ; in which 
office he suffered much from foes without and heretics 
within. Against the latter, he employed his pen. Five 
of his books are now extant. He suffered martyrdom, 
in the reign of Severus, A. D. 202. 

6. Clemens Jllexandrinus, so called to distinguish 
him from Clemens Romanics, was born at Alexandria, 
in the second century. He was distinguished for his 
literature, and exact and enlarged views of the Chris- 
tian religion. Three of his works remain. 

7. Tertullian, by birth a Carthagenian, was bred up 
at the bar ; but afterwards became a Christian. He 
possessed great abilities and learning, which he vigor- 
ously employed in the Christian cause ; but toward the 
latter part of his life, being naturally credulous and su- 
perstitious, he became a heretic. Eusebius says that 
he was one of the ablest Latin writers which had ex- 
isted. 

8. Origen, one of the most conspicuous characters 
belonging to the age in which he lived, was born at 
Alexandria, A. D. 185. In his youth, he saw his 
father beheaded for the profession of Christianity, and 
the family estate confiscated. Being taken under the 
patronage of a rich lady, he applied himself to study, 
and soon acquired great stores of learning. At the age 
of forty-five, he was ordained, and delivered theo- 
logical lectures in Palestine. He was the author of 
the Hexapla, which filled fifty large volumes. This 
work was mostly destroyed in the capture of Tyre, in 
653. He maintained that the Scriptures were not to 
be explained in a literal, but in an allegorical manner ; 
that is, it had a hidden or figurative meaning. This 



58 

sense he endeavoured to give, but often at the expense 
of the truth. He first introduced the practice of select- 
ing a single text, as the subject of discourse. He suf- 
fered martyrdom under Decius, about 254. 

9. Cyprian was bred a lawyer, received a liberal 
education, and was distinguished as an orator. In 248, 
he was elected bishop of Carthage. His first efforts 
were to re tore the long neglected discipline of the 
church. Very soon the flames of persecution burst 
forth in Carthage ; from which he repaired to a retreat 
provided by his friends, where he remained two years. 
From this place he continued to send forth epistles to 
his distressed and persecuted brethren. During his 
exile, an unhappy schism took place in the churches 
of Alexandria and Rome, called " the Novatian schism ;" 
against which he successfully employed his pen. Be- 
ing threatened with death, if he continued in his zeal 
and activity, he abated nothing ; but continued in his 
boldness and zeal for the Christian cause, until he was 
banished by the proconsul of Carthage. In the year 
259 he was permitted to return, but not to remain long 
in peace ; for orders had been given by Valerian, that 
all ministers should be put to death. He was conducted 
to a spacious plain : on his arrival, he fell on his knees, 
and worshipped. He then laid aside his garments, a 
napkin was bound over his eyes, and a sword severed 
his head from his body. 

10. Ambrose was born in Gaul, A. D. 333. He was 
appointed governor over several small provinces, and 
settled at Milan. In 374, the bishop dying, a great con- 
test arose between the Catholics and Arians concern- 
ing his successor. He thought it his duty, as governor, 
to go to the church, in order to compose the tumult. 
On addressing the multitude, they with one voice ex- 
claimed, " Let Ambrose be bishop." He yielded, and 
was ordained. He died at Milan, leaving behind him 
several choice works on religious subjects. 

11. Jerome was born at Strido, near Pannonia. His 
father took care he should have all the advantages of 
learning, sacred and profane. After a while he retired 






59 

into a desert in Syria, scarcely inhabited by a human 
being. Here he applied himself to the study of the 
Scriptures (which he is said to have gotten by heart) 
and to the oriental languages. After four years' soli- 
tude, his reputation for piety and learning began to be 
spread abroad. He visited Rome, where he composed 
several works. He translated the Bible into Latin, 
which was afterwards exclusively adopted by the Ro- 
mish church ; and of all the Latin fathers, he was con- 
sidered the most able in unfolding the Scriptures. He 
finished his days in a monastery, in Bethlehem, near 
to Jerusalem, A. D. 420, aged ninety years. 

12. Augustine was born in Africa, A. D. 354. His 
father, designing him for some of the learned profes- 
sions, placed him at school. But such was his vicious 
make, that he neglected study, and substituted gaming, 
and attendance at shows, &e. &c, and invented a thou- 
sand false stories, to escape the rod, with which he 
was often severely chastened. After a while, he ac- 
quired a taste for learning. While on his way to 
Rome, at a certain time, he stopped at Milan, and 
heard the preaching of Ambrose. He became a con- 
vert, and was elected bishop of Hippo. From this date, 
he set himself for the defence of the gospel, and became 
the admiration of the Christian world. From his writ- 
ings was formed a body of theology, which for centuries 
after was the guide of those who desired the truth. He 
died A. D. 430, aged seventy-six years. 

13. John Chrysostom was born at Antioch, A. D. 
354. At an early age, he determined to adopt a mo- 
nastic life, and accordingly spent six years in this way ; 
until, worn out with watchings, fastings, and other 
severities, he was forced to return to Antioch. Af- 
ter he was elected bishop of Constantinople, he be- 
gan to attempt a reformation in his diocese, which 
greatly enraged the clergy, and through their influ- 
ence he was banished. But soon after, the emperor 
recalled him, and restored him to his bishopric. No 
sooner was he established in his office, than he began 
to display his customary zeal; whereupon, his ene 



60 

mies again procured his banishment. But before he 
arrived at his port of exile, through fatigue and hard 
treatment from the soldiers, he expired. He was one 
of the most able preachers that have adorned the 
church . 



10. The ten Persecutions. 

Historians usually reckon ten general persecutions, 
the^rs^ of which was under the emperor Nero, thirty- 
one years after our Lord's ascension, when that empe- 
ror, after having set fire to the city of Rome, threw 
the odium of that execrable action on the Christians. 
First, those were apprehended who openly avowed 
themselves to be of that sect ; and by them were dis- 
covered an immense multitude, all of whom were con- 
victed. Their death and tortures were aggravated by 
cruel derision and sport ; for they were either covered 
with the skins of wild beasts and torn in pieces by de- 
vouring dogs, or fastened to crosses, and Avrapped up in 
combustible garments, that, when the daylight failed, 
they might, like torches, serve to dispel the darkness of 
night. For this tragical spectacle, Nero lent his own 
gardens, and exhibited at the same time the public di- 
versions of the circus ; sometimes driving a chariot in 
person, and sometimes standing as a spectator, while 
the shrieks of women, burning to ashes, supplied music 
to his ears. 

The Second general persecution was under Domitian, 
in the year 95, when 40,000 were supposed to have 
suffered martyrdom. 

The Third began in the third year of Trajan, in the 
year 100, and was carried on with violence for several 
years. 

The Fourth was under Antoninus, when the Chris- 
tians were banished from their houses, forbidden to 
show their heads, reproached, beaten, hurried from 
place to place, plundered, imprisoned, and stoned. 

The Fifth began in the year 127, under Severus, 
when great cruelties were committed. In this reign 



61 

happened the martyrdom of Perpetua and Felicitas, and 
their companions. These two beautiful and amiable 
young women, mothers of infant children, after suffer- 
ing much in prison, were exposed before an insulting 
multitude, to a wild cow, who mangled their bodies 
in a horrid manner; after which they were carried 
to a conspicuous place, and put to death by the 
sword. 

The Sixth began with the reign of the emperor 
Maximinus, 235. 

The Seventh, which was the most dreadful ever 
known, began in 250, under the emperor Decius, when 
the Christians were in all places driven from their 
habitations, stripped of their estates, tormented with 
racks, &c. 

The Eighth began under Valerian. Both men and 
women suffered death, some by scourging, some by the 
sword, and some by fire. 

The Ninth was under Aurelian, in 274 ; but this was 
inconsiderable, compared with others before men- 
tioned. 

The Tenth began in the nineteenth year of Diocle- 
tian, 303. In this dreadful persecution, which lasted 
ten years, houses which were filled with Christians 
were set on fire, and whole droves were tied together 
with ropes, and thrown into the sea. It is related that 
17,000 were slain in one month's time ; and that dur- 
ing the continuance of this persecution, in the province 
of Egypt alone, no less than 144,000 Christians died 
by the violence of their persecutors ; besides 700,000 
that died through the fatigues of banishment, or the 
public works to which they were condemned. — Buck's 
Theological Dictionary. 



11. Martyrdom of the Theban Legion. 

During the reign of the emperor Maximian, A. D. 
286, a legion of soldiers, consisting of 6666 men, con- 
tained none but Christians. This legion was called the 
Theban legion, because the men had been raised in 
6 



62 






Thebais ; they were quartered in the east, till the em- 
peror Maximian ordered them to march for Gaul, to 
assist him against the rebels in Burgundy ; when pass- 
ing the Alps into Gaul, under the command of Mauri- 
tius Candiaso and Experuis, their commanders, they 
at length joined the emperor. About this time, Max- 
imian ordered a general sacrifice, at which the whole 
army were to assist ; and he commanded, that they 
should take the oaths of allegiance, and swear, at the 
same time, to assist him in the extirpation of Chris- 
tianity in Gaul. 

Terrified at these orders, each individual of the 
Theban legion absolutely refused either to sacrifice, or 
to take the oath prescribed. This so enraged Max- 
imian, that he ordered the legion to be decimated ; that 
is, every tenth man to be selected from the rest and 
put to the sword. This cruel order having been put 
into execution, those who remained alive were still in- 
flexible, when a second decimation took place, and 
every tenth man of those living were again put to the 
sword. But this second severity made no more im- 
pression than the first had done ; the soldiers preserved 
their fortitude and principles ; but, by the advice of 
their officers, drew up a remonstrance to the emperor, 
in which they told him " that they were his subjects 
and his soldiers, but could not at the same time forget 
the Almighty ; that they received their pay from him, 
and their existence from God. 

" While your commands (say they) are not contra- 
dictory to those of our common Master, we shall always 
be ready to obey, as we have been hitherto ; but when 
the orders of our prince and the Almighty differ, 
we must always obey the latter. Our arms are de- 
voted to the emperor's use, and shall be directed 
against his enemies ; but we cannot submit to stain 
our hands with the effusion of Christian blood ; and how, 
indeed, could you, O emperor, be sure of our alle- 
giance and fidelity, should we violate our obligations to 
our God, in whose service we were solemnly engaged 
before we entered into the army ? You command us 



63 

to search out and destroy the Christians ; it is not ne- 
cessary to look any further for persons of that denomi- 
nation ; we ourselves are such, and we glory in the 
name. We saw our companions fall without the least 
opposition or murmuring, and thought them happy in 
dying for the sake of Christ. Nothing shall make us 
lift up our hands against our sovereign ; we had rather 
die wrongfully, and by that means preserve our inno- 
cence, than live under a load of guilt ; whatever you 
command we are ready to suffer ; we confess ourselves 
to be Christians, and therefore cannot persecute Chris- 
tians, nor sacrifice to idols." 

Such a declaration, it might be presumed, would have 
affected the emperor, but it had a contrary effect ; for, 
enraged at their perseverance and unanimity, he com- 
manded that the whole legion should be put to death, 
which was accordingly executed by the other troops, 
who cut them to pieces with their swords.— Milner's 
History of Christian Martyrdom. 



12. Willingness of the ancient Christians to 
suffer for christ's sake. 

The ancient Christians counted it an honour to suffer 
for their religion, and oftentimes gave up their lives 
with joy, for the sake of their Lord. 

In the fourth century, the emperor Valens ordered 
the Christians in Edessa to be slain, on a certain day, 
while they were at their devotions, in their churches. 
The officers, however, being more compassionate than 
the emperor, privately gave notice to the Christians 
not to assemble on the day appointed, so that they 
might escape death. The Christians thanked the offi- 
cers for their advice, but disregarded both that and the 
emperor's menaces, rather than neglect their duty. 
They accordingly repaired to the church, and the 
troops were put in motion to destroy them. As they 
marched along, a woman, with a child in her arms, 
broke through their ranks, when the officer ordered her 
to be brought before him, and asked her where she was 



64 

going ? She replied, to the church, whither others 
were making all the haste they could. " Have you not 
heard," says the officer, " of the emperor's order, to 
put to death all who are found there ?" — " I have," 
says she, " and for that cause I make the more haste." 
— " And whither," said the officer, " do you lead that 
child ?" — " I take him," replied she, " with me, that he 
also may be reckoned in the number of the martyrs." 
Upon this, the humane officer returned to the emperor, 
and told him that all the Christians were prepared to 
die in defence of their faith, represented to him the rash- 
ness of murdering so great a multitude, and entreated 
the emperor to drop the design, at least for the present ; 
with which he at length complied. — Milner's History 
of Christian Martyrdom. 



13. Letter of Pliny to Trajan, relative to the 
first Christians. 

In the conduct and writings of ancient pagans, a 
great variety of important testimonies to the truth and 
spread of the Christian religion, and the purity of 
Christian principles, may be found. But perhaps in 
no instance is this testimony so clear, and yet so unde- 
signedly given, as in the epistle of Caius Plinius, or 
" the younger Pliny" (so called), addressed to the Ro- 
man emperor Trajan. 

Pliny was born A. D. 61, or 62, and about 107 
was sent to the provinces of Pontus and Bithynia, 
by Trajan, to exercise the office of governor. The 
persecutions of Christians, under Trajan, had com- 
menced about 100 ; and in these provinces, there were 
prodigious numbers of them, against whom Pliny, by 
the emperor's edict, was obliged to use all manner of 
severity. But being a person of good sense and mo- 
deration, he judged it prudent, before he proceeded to 
the extreme rigour of the law, to represent the case to 
Trajan, and receive further orders concerning it. He 
therefore wrote the following letter: — " Pliny, to the 
emperor Trajan, wisheth health and happiness : — It is 



65 

my constant custom, sir, to refer myself to you, in all 
matters concerning which I have any doubt. For who 
can better direct me when I hesitate, or instruct me 
where I am ignorant ? I have never been present at 
any trials of Christians ; so that I know not well what 
is the subject-matter of punishment, or of inquiry, or 
what strictness ought to be used in either. Nor have 
I been a little perplexed to determine whether any dif- 
ference ought to be made on account of age, or whether 
the young and tender, and the full-grown, and ro- 
bust, ought to be treated all alike ; whether repentance 
should entitle to pardon, or whether all who have once 
been Christians ought to be punished, though they are 
now no longer so ; whether the name itself, although 
no crimes be detected, or crimes only belonging to the 
name, ought to be punished. Concerning all these 
things I am in doubt. 

" In the mean time, I have taken this course with 
all who have been brought before me, and have been 
accused as Christians. I have put the question to them, 
whether they were Christians ? Upon their confessing 
to me that they were, I repeated the question a second 
time, threatening to punish them with death. Such as 
still persisted, I ordered away to be punished ; for it 
was no doubt with me that contumacy, and inflexible 
obstinacy, whatever might be their opinion, ought to 
be punished. There were others of the same infatua- 
tion, whom, because they are Romans, I have noted 
down to be sent to the city. 

"In a short time, the crime spreading itself, even 
whilst under persecution, as is usual in such cases, di- 
vers sorts of people came in my way. An information 
was presented to me, without mentioning the author, 
containing the names of many persons, who, upon ex- 
amination, denied that they were Christians, or had 
ever been so ; who repeated after me an invocation of 
the gods, and with wine and frankincense made sup- 
plication to your image, which, for that purpose, I had 
caused to be brought and set before them, together 
with the statues of the deities. Moreover, they reviled 
6* 



66 

the name of Christ, none of which things, as is said, 
they who are really Christians can by any means be 
compelled to do. These, therefore, I thought proper to 
discharge. 

" Others were named by an informer, who at first 
confessed themselves Christians, and afterwards denied 
it ; the rest said they had been Christians, but had left 
them — some three years ago, some longer, and one, or 
more, above twenty years. They all worshipped your 
image, and the statues of the gods ; these also reviled 
Christ. They affirmed that the whole of their fault, or 
error, lay in this, that they were wont to meet together, 
on a stated day, before it was light, and sing among 
themselves alternately, a hymn to Christ as God ; 
and bind themselves by an oath, not to the commission 
of any wickedness, but not to be guilty of theft, rob- 
bery, or adultery, never to falsify their word, nor to 
deny a pledge committed to them, when called upon to 
return it. When these things were performed, it was 
their custom to separate, and then to come together at 
a meal, which they ate in common without any disor- 
der ; but this they had forborne since the publication 
of my edict, by which, according to your commands, I 
prohibited assemblies. 

" After receiving this account, I judged it the more 
necessary to examine, and that by torture, two maid- 
servants, which were called ministers. But I have dis- 
covered nothing beside an evil and excessive supersti- 
tion. Suspending, therefore, all judicial proceedings, 
I have recourse to you for advice ; for it has appeared 
to me a matter highly deserving consideration ; espe- 
cially upon account of the great number of persons 
who are in danger of suffering ; for many, of all ages, 
and every rank, of both sexes likewise, are accused, 
and will be accused. Nor has the contagion of this 
superstition seized cities only, but the lesser towns 
also, and the open country. Nevertheless, it seems to 
me, that it may be restrained and corrected. It is cer- 
tain that the temples, which were almost forsaken, be- 
gin to be more frequented; and the sacred solemni- 



67 

ties, after a long intermission, are revived. Victims 
likewise are every where bought up, whereas for some 
time, there were few purchasers. Whence it is easy 
to imagine what numbers of men might be reclaimed, 
if pardon were granted to those who shall repent." 

To this epistle, the emperor sent the following re- 
ply : — "Trajan to Pliny, wisheth health and happi- 
ness : — You have taken the right method, my Pliny, 
in your proceedings with those who have been brought 
before you as Christians ; for it is impossible to esta- 
blish any one rule that shall hold universally. They 
are not to be sought for. If any are brought before 
you, and are convicted, they ought to be punished. 
However, he that denies his being a Christian, and 
makes it evident in fact, that is, by supplicating to our 
gods, though he be suspected to have been so former- 
ly, let him be pardoned upon repentance. But in no 
case, of any crime whatever, may a bill of information 
be received, without being signed by him who presents 
it ; for that would be a dangerous precedent, and un- 
worthy of my government."* 

By this epistle it will appear that Christianity had 
rapidly been spread almost over the then known world ; 
that the Christians bore all their sufferings with noble 
fortitude, peculiar to none but Christians ; that their 
purity and innocence is fully attested ; and against 
whom, after the strictest examination, their enemies 
could find nothing of which they were guilty, save that 
they professed and maintained the character of Chris- 
tians. 



14. Introduction of Christianity into Britain. 

The tradition which has been most generally receiv- 
ed by our ancient historians, and by the nations at 
large, says Dr. A. Clarke, is that which attributes the 
introduction of the Christian religion into Britain, to 



Pliny's Epist. Lib. X 



68 

Joseph of Arimathea. The substance of this history- 
is as follows : — About sixty-three years after the in- 
carnation of our Lord, and thirty after his ascension, 
Joseph of Arimathea, who had buried our Lord's body 
in his own tomb, was furnished by Philip the evan- 
gelist with eleven disciples, and sent into Britain to in- 
troduce the gospel of Christ in place of the barbarous 
rites of the Druids. With these rites, as well as with 
the character of the people, the Roman empire had be- 
come well acquainted, through the writings of Julius 
Caesar. 

These holy men, on their landing, applied to Arvi- 
ragus, a British king, for permission to settle in a rude 
and uncultivated spot, called Yuswytryn by the Bri- 
tish, Jlvaloai by the Romans, and Glaestingbyrig by 
the Saxons, and is still known by the name of Glas- 
tonbury. Their petition was granted, and twelve hides 
of land were assigned for their support ; and the place 
to this day is denominated the twelve hides of Glas- 
tonbury. Here, according to this tradition, the stand- 
ard of the cross was first erected ; and a chapel made 
of wicker work was the first church, or oratory of God 
in Britain. The walls of this church, according to 
Malmsbury, were made of twigs twisted together. The 
length of it was sixty feet, and the breadth of it twenty- 
six feet. The roof, according to the custom of the 
Britons, was of straw, hay, or rushes. The extent of 
the yard was so large as to contain, according to Mel- 
kinus, who lived in the year A. D. 550, a thousand 
graves. 

That this nation was converted to the faith of Christ 
by those who had been disciples of our Lord, was the 
early and constant belief of our forefathers. This runs 
through all our histories, and even through some of 
our regal acts. In the charter granted by Henry II., 
in the year of our Lord 1185, for the rebuilding of 
Glastonbury church, which had been burnt, it is styled 
".the mother and burying place of the saints, founded 
by the very disciples of our Lord ," and adds, " it has 
the venerable authority of the ancients ;" and else- 



69 

where the same charter continues, " which is incon 
trovertibly acknowledged to be the fountain and origin 
of the whole religion of England." This church was 
the head of all ecclesiastical authority in those nations, 
till the year 1154, when Pope Adrian IV. transferred 
that honour to St. Alban's. 

It is stated by several authorities, that when the 
church built by Joseph of Arimathea was decayed by 
time, Deni, a Welsh or British bishop, erected a new 
one in the same place ; that this also, in time, falling 
away in decay, twelve men came from north Britain, 
and put it in good repair. And, lastly, king Ina, donor 
of the Peterpence, pulled down the old one, and built a 
stately church, to the honour of Christ. St. Peter and 
St. Paul were filletted under the highest coping, with 
heroic verses in Latin, celebrating the memory of the 
founder, and the saints to whom it was dedicated. But 
afterwards, this church was, by the renowned Dunstan, 
converted to a monastery of Benedictine monks, him- 
self being sometimes abbot there ; and so it continued 
till the reign of Henry VIII., when it shared in the 
downfall of monastic establishments. 

The story of Lucius, king of Britain, who, in A. D. 
156, is said, by the venerable Bede, to have embraced 
the Christian faith, and who is called the first Christian 
king, is generally known. Historians say, that this 
king sent Elwan and Medwin to Eleutherus, the 
twelfth bishop of Rome, praying that he might be 
instructed in the Christian faith ; which was accordingly 
done. 

Lucius, when convinced of the truth himself, and 
being confirmed therein, by the preaching of some per- 
sons well versed in the doctrines of Christianity, took 
on him the profession of that religion, and used his 
influence for the promotion of it among the people, 
with whom his example must have had considerable 
weight. Idolatry hitherto prevailed among the Silu- 
rian Britons ; but now the religion of Christ was pub- 
licly sanctioned, and the idolaters became ashamed of 
their practices. The ministers of the true religion 



70 

were poor and obscure men, and they had no regular 
places set apart for divine worship, and their adherents 
were in a forlorn and unprotected state. This gene- 
rous prince raised the Christians from their low condi- 
tion, erected suitable places for the celebration of reli- 
gious services, and thus became a nursing-father to the 
church. 

During the tenth general persecution, under the em- 
peror Dioclesian, the Christians in Britain were for a 
short time great sufferers. It is said that at this time 
the Christian religion was nearly rooted out of the 
country, and they who suffered martyrdom were almost 
without number. Gildas says, " that their churches 
were thrown down, and all the books of the Holy Scrip- 
tures that could be found were burnt in the streets, and 
the chosen priests of the flock of our Lord, together 
with the innocent sheep, murdered ; so that in some 
parts of the province, no footsteps of the Christian reli- 
gion appeared. How many did then flee, how many 
were destroyed, how many different kinds of sufferings 
some did endure, how great was the ruin of apostates, 
how glorious the crown of martyrdom !" Bede adds, 
" It made Britain to be honoured with many holy mar- 
tyrs, who firmly stood and died in the confession of 
their faith." 



15. An Account of the Druids. 

Druidism prevailed chiefly in Britain and in Gaul, 
though it may be found among other Celtic nations ; 
and owing to a peculiarity of national character, which 
perhaps may be said to remain to the present day, the 
Britons were more famous for the observance of their 
religion than the Gauls. For this circumstance we 
have the authority of Caesar, who says that " such of 
the Gauls as were desirous of being thoroughly instructed 
in tiie principles of their religion (which was the same 
with that of the Britons), usually took a journey into 
Britain for that purpose." 



71 

The religion obtained its name from the Druids, who 
were its principal priests, and held in very high esti- 
mation. Caesar affirms, that the nobles and the Druids 
were the only two privileged orders among the Bri- 
tons. So greatly were they honoured, that the people, 
supposing them peculiar favourites of the gods, were 
perfectly obedient to their commands ; and even when 
two hostile armies met, and were on the point of en- 
gaging in battle, they sheathed their swords on the 
mediation of the Druids. The persons of these priests 
were esteemed sacred and inviolable ; they were even 
exempted from all taxes and military services ; and, in 
fact, they enjoyed so many immunities and distinc- 
tions, that princes were ambitious of being admitted 
among them. The dignity of Arch-druid, or the su- 
preme head of the order, was attended with so many 
honours, and so much power and riches, that the elec- 
tion of a person to fill it sometimes even occasioned a 
civil war. 

The generality of the Druids seem to have lived a 
kind of monastic life. The services of every temple 
required the attendance of a considerable number of 
them ; and these lived in community in the neighbour- 
hood of the temple. The Arch-druid had his residence 
in the isle of Anglesea, and he there maintained an ec- 
clesiastical court in all the magnificence of the times. 
Vestiges of his palaces are still remaining. It is also 
very probable, that some of these ancient priests lived 
in seclusion as hermits ; and the small circular houses 
in the western islands of Scotland, which are called by 
the people " Druids' houses," were most likely inhabit- 
ed by such persons. All of them are supposed to have 
lived in celibacy ; but this is not absolutely certain. They 
were at any rate attended and associated with a num- 
ber of female devotees, called Druidesses, who assisted 
in the duties, and shared the honours and emoluments of 
the priesthood. The Roman soldiers were much terri- 
fied at seeing a number of these consecrated females, 
who ran up and down among the ranks of the Bri- 
tish army, with flaming torches in their hands and 



72 

imprecated the wrath of heaven on the invaders of their 
country. 

With respect to the doctrines of the Druids, they had 
two sets of opinions — the one for the initiated, and the 
other for the vulgar. The former was considered to 
contain only genuine truth, in its simple form ; the 
other admitted a variety of fables, which were thought 
better adapted for popular comprehension. The Druids 
were exceedingly jealous of their secret doctrines, and 
took a variety of precautions to prevent them from trans- 
piring. They never committed them to writing, and 
they taught their disciples in caves, or the deepest re- 
cesses of forests, that they might not be heard by the 
uninitiated. In consequence of this strict concealment, 
we have at the present time but a very imperfect know- 
ledge of these doctrines. 

It is tolerably certain that the unity of the Godhead, 
and that there is one God, the creator and governor 
of the universe, was one of the doctrines of the Druids. 
There is also abundant evidence that the Druids taught 
the immortality of the souls of men ; and Mela tells us, 
that this was one of their secret doctrines, which they 
were permitted to publish for political rather than reli- 
gious reasons. 

But though such might be the secret doctrines of the 
Druids, their public ones were far less agreeable to truth 
and reason. They taught the people that there were a 
great number of gods ; and they partly invented, and 
partly adopted, an infinity of fables respecting them. 
These fables were generally contained in sacred verses, 
and were delivered by the Druids from little eminences 
(many of which are still remaining) to the surround- 
ing multitudes. With these narratives were, of course, 
mixed many moral precepts ; and their orations are 
said to have made great impression on the people, in- 
spiring them with veneration for their gods, " an ar- 
dent love to their country, an undaunted courage, and a 
sovereign contempt for death." 

" Their Supreme Being was originally worshipped 
under the name of Heses : the worship of the sun was 




T/ie Druids in time of national calamity made colossal figures of osier, 
■tilled litem with men, then set them on fire and reduced them to ashes. 




of Ei/j.'pt in, the Fourth Century, retired' to a, desert eastward of the. 
3/ile. Ife is consider d, the first t7iai instituted the Monastic life. 



73 

joined with that of fire, which was held sacred as a 
symbol of the Divinity. Those celebrated circles ot 
stones, which are still remaining at Stonehenge, and 
many other places, seem to have been temples of the 
sun, or of the moon, or probably of both. The Druids 
likewise adored a very considerable number of deified 
mortals, who substantially corresponded with the Greek 
and Roman gods ; they also held certain plants sacred, 
especially the misletoe. 

Their mode of worship consisted in sacrifices, prayers, 
and offerings. Their sacrifices were principally such 
animals as they used for food ; but on some occasions 
human victims were offered. These occasions, too, 
were more frequent than we may be willing to suppose ; 
for it was a part of the Druid's creed, that " nothing but 
the life of man could atone for the life of man." In 
times of particular emergency or national calamity, or 
for persons of very high rank, not merely a single vic- 
tim, but a great number, were sacrificed at once. It is 
well known that huge colossal figures, made of osier, 
were filled with men, and then set on fire and reduced 
to ashes. But the avarice of the priests encouraged the 
people to present offerings as well as sacrifices. These 
generally consisted of the most costly and excellent 
things that could be procured, and of course contributed 
much to the luxury and splendour both of the temples and 
of the priesthood. 

Like other heathen nations, also, the Druids had their 
acts of divination, their auguries, and omens. With 
respect to their times of worship, it is probable that they 
had daily sacrifices, and other acts of religion ; and from 
the authority ofLucan, they seem to have chosen the 
hour of noon for the worship of the sun and the celes* 
tial gods ; and midnight for that of the moon and the 
infernal gods. They certainly knew the division of 
time into weeks, although it is doubtful whether one of 
the seven days was consecrated to religion. The sixth 
day of every lunar month, which by them was reckoned 
as the first day, was a religious festival. The first day 
of May was a great annual festival in honor of Belinus, 

7 



74 

or the sun. There are some vestiges of this festival 
still remaining in Ireland, and in the highlands of Scot- 
land. Midsummer day, and the first of November, 
were likewise annual festivals. All their gods and 
goddesses seem to have had similar festivals. The 
chief festival was, when the ceremony of cutting the 
misletoe from the oak was performed ; the day was about 
the beginning of March. On these festivals, after the 
appointed sacrifices and acts of devotion were finished, 
the rest of their time was spent in feasting, singing, danc- 
ing, and other diversions. 

The places in which the Druids performed their wor- 
ship were always in the open air ; for it was considered 
unlawful to build temples to the gods, or to worship 
them within walls or under roofs. Sacred groves, if 
possible of oak trees, were especially chosen. In the 
centre of the grove was a circular area, enclosed with 
one or two rows of large stones, placed perpendicularly 
on the earth. This was the temple ; and within it stood 
the altar upon which the sacrifices were offered. It does 
not appear, though the Druids admitted a great number 
of gods, that they had any images. All the Celtic na- 
tions worshipped their principal deity under the sym- 
bol of an oak ; and this seems to be the nearest approach 
to the worship of images. 

The period at which the religion of the Druids took 
its rise cannot be well ascertained ; but it seems to 
have been at its zenith at the time of the invasion of 
the Romans ; after this it declined. The Druids both 
possessed and exerted a political as well as a religious 
influence upon the minds of the people ; and the Ro- 
mans, finding it inimical and dangerous to their author- 
ity, soon manifested a great animosity against the per- 
sons and the religion of these priests. They used every 
means to deprive them of their power, and showed them 
no mercy when they were found engaged in a revolt. 
At last, they pursued them into their sacred island of 
Anglesea ; and Suetonius Paulinus, who was govern- 
or of Britain, having defeated the Britons who at- 
tempted to defend it, made a cruel use of his victory. 



75 

He cut down their sacred groves, demolished their 
temples and altars, and burnt many of the Druids in 
the fires they themselves kindled for sacrificing the 
Roman prisoners, had the Britons gained the victory. 
So great were the numbers who perished on this occa- 
sion, and in the unfortunate revolt of the Britons under 
Boadicea, which happened immediately after, that the 
Druids never after made any considerable figure. The 
Britons, however, clung long to their ancient supersti- 
tions ; and so late as the eleventh century, Canute 
found it necessary to make the following law against 
them : — -«* We strictly charge and forbid all our subjects 
to worship the gods of the Gentiles ; that is to say, the 
sun, moon, fires, rivers, fountains, hills or trees, or 
woods of any kinds." 



16. Alban, the first British Martyr. 

Alban, from whom St. Alban's, in Hertfordshire, re- 
ceived its name, was the first British martyr. He was 
originally a pagan, and being of a very humane dispo- 
tion, he sheltered a Christian ecclesiastic, named Am- 
phibalus, who was pursued on account of his religion. 
The pious example, and edifying discourses of the refu- 
gee, made a great impression on the mind of Alban ; he 
longed to become a professor of a religion which charmed 
him ; the fugitive minister, happy in the opportunity, 
took great pains to instruct him ; and, before his disco- 
very, perfected Alban's conversion. 

Alban now took a firm resolution to preserve the 
sentiments of a Christian, or to die the death of a mar- 
tyr. The enemies of Amphibalus, having intelligence 
of the place where he was secreted, came to the house 
of Alban, in order to apprehend him. The noble host, 
desirous of protecting his guest, changed clothes with 
him, in order to facilitate his escape ; and, when the 
soldiers came, offered himself up as the person whom 
they were seeking. Being accordingly carried before 
the governor, the deceit was immediately discovered ; 
and Amphibalus being absent, that officer determined 



76 

to wreak his vengeance upon Alban ; with this view 
he commanded the prisoner to advance to the altar and 
sacrifice to the pagan deities. The brave Alban, how- 
ever, refused to comply with the idolatrous injunction, 
and boldly professed himself to be a Christian. The 
governor, therefore, ordered him to be scourged, which 
punishment he bore with great fortitude, seeming to ac- 
quire new resolution from his sufferings ; he was then 
beheaded. 

The venerable Bede states, that upon this occasion 
the executioner suddenly became a convert to Chris- 
tianity, and entreated permission either to die for Alban 
or with him. Obtaining the latter request, they were 
beheaded by a soldier, who voluntarily undertook the 
task. This happened on the 22d of June, A. D. 287, at 
Verulam, now St. Alban's, in Hertfordshire, where a 
magnificent church was erected to his memory, about 
the time of Constantine the Great. This edifice was 
destroyed in the Saxon wars, but was rebuilt by OfFa, 
king of Mercia, and a monastery erected adjoining to it, 
some remains of which are still visible. 



17. Martyrdom of Maximilian, in the fourth 
Century. 

About the fourth century, many Christians, upon ma- 
ture consideration, thought it unlawful to bear arms un- 
der a heathen emperor. Their reasons were : 

1st. They thereby were frequently under the neces- 
sity of profaning the Christian Sabbath. 2d. That they 
were obliged, with the rest of the army, frequently to 
be present at idolatrous sacrifices, before the temples of 
idols. 3d. That they were compelled to follow the 
imperial standards, which were dedicated to heathen 
deities, and bore their representations. Such reasons 
induced many to refuse to enter into the imperial army, 
when called upon so to do ; for the Roman constitution 
obliged all young men, of a certain stature, to make 
several campaigns. 



77 

Maximilian, the son of Fabius Victor, being pointed 
out as a proper person to bear arms, was ordered by 
Dion, the proconsul, to be measured, that he might be 
enlisted in the service. Maximilian, however, boldly 
declared himself a Christian, and refused to do military 
duty. Being found of the proper height, Dion gave 
directions that he should be marked as a soldier, ac- 
cording to the usual custom. He, however, strenuous- 
ly opposed this order, and told Dion that he could not 
possibly engage in the service. The proconsul in- 
stantly replied, that he should serve either as a soldier, 
or die for disobedience. " Do as you please with me," 
replied Maximilian ; " behead me if you think proper ; 
I am already a soldier of Christ, and cannot serve any 
other power." 

Dion wishing, however, to save the young man, 
commanded his father to use his authority over him, in 
order to persuade him to comply ; but Victor coolly re- 
plied, " My son knoweth best what he has to do." 
Dion again demanded of Maximilian, with some acri- 
mony, if he was yet disposed to receive the mark ? To 
which the young man replied, he had already received 
the mark of Christ. " Have you !" exclaimed the pro- 
consul in a rage, " then I shall quickly send you to 
Christ." — " As soon as you please," answered Maxi- 
milian ; " that is all I wish or desire." The procon- 
sul then pronounced this sentence upon him : — " That 
for disobedience in refusing to bear arms, and for pro- 
fessing the Christian faith, he should lose his head." 
This sentence he heard with great intrepidity, and ex- 
claimed, with apparent rapture, " God be praised." 

At the place of execution, he exhorted those who 
were Christians to remain so, and such as were not, to 
embrace a faith which led to eternal salvation. Then, 
addressing his father with a cheerful countenance, he 
desired that the military habit intended for him might 
be given to the executioner ; and after taking leave of 
him, said, he hoped they should meet again in the other 
world, and be happy to all eternity. He then received 
the fatal stroke, which separated his head from his 



78 

body. The father beheld the execution with amazing 
fortitude, and saw the head of his son severed from his 
body, without any emotions but such as seemed to pro- 
ceed from a conscious pleasure, in being the parent of 
one whose piety and courage rendered him so great an 
example for Christians to imitate. 



18. Noble Fortitude and Martyrdom of three 
Christian Friends. 

While Maximus, governor of Cilicia, was at Tarsus, 
three Christians were brought before him by Demetrius, 
a military officer. Tarachus, the eldest, and first in 
rank, was addressed by Maximus, who asked him what 
he was. The prisoner replied, " a Christian." This 
reply offending the governor, he again made the same 
demand, and was answered in a similar manner. Here- 
upon the governor told him, that he ought to sacrifice 
to the gods, as that was the only way to promotion, 
riches, and honours ; and that the emperors themselves 
did what he recommended to him to perform. But Ta- 
rachus replied, that avarice was a sin, and gold itself 
an idol as abominable as any other ; for it promoted 
frauds, treacheries, robberies, and murders ; it induced 
men to deceive each other, by which in time they de- 
ceived themselves ; and it bribed the weak to their own 
eternal destruction. As for promotion, he desired it 
not, as he could not in conscience accept of any place 
which would subject him to pay adoration to idols ; 
and with regard to honours, he desired none greater 
than the honourable title of Christian. As to the em- 
perors themselves being pagans, he added, with the 
same undaunted and determined spirit, that they were 
superstitiously deceived in adoring senseless idols, and 
evidently misled by the machinations of the devil him- 
self. For the boldness of this speech, his jaws were 
ordered to be broken. He was then stripped, scourged, 
loaded with chains, and thrown into a dismal dungeon, 
to remain there till after the trials of the other two 
prisoners. Probus was then brought before Maximus, 



who as usual asked him his name. Undauntedly he 
replied, the most valuable name he could boast of was 
that of a Christian. To this Maximus replied in the 
following words : — " Your name of a Christian will be 
of little service to you ; be therefore guided by me ; 
sacrifice to the gods, engage my friendship, and the 
friendship of the emperor." Probus nobly answered, 
" that as he had relinquished a considerable fortune to 
become a soldier of Christ, it might appear evident that 
he neither cared for his friendship, nor the favour of the 
emperor." Probus was then scourged ; and Demetrius, 
the officer, reminding him how his blood flowed, ad- 
vised him to comply ; but his only answer was, that 
those severities were agreeable to him. " What !" 
cried Maximus, " does he still persist in his madness?" 
To which Probus rejoined, " That character is badly 
bestowed on one who refuses to worship idols, or what 
is worse, devils." After being scourged on the back, 
he was scourged on the belly, which he suffered with 
as much intrepidity as before ; still repeating, " the 
more my body suffers and loses blood, the more my 
soul will grow vigorous, and be a gainer." He was 
then committed to jail, loaded with irons, and his 
hands and feet stretched upon the stocks. Andronicus 
was next brought up, when, being asked the usual ques- 
tion, he said, " I am a Christian, a native of Ephesus, 
and descended from one of the first families in that 
city." He was ordered to undergo punishments simi- 
lar to those of Tarachus and Probus, and then to be re- 
manded to prison. 

Having been confined some days, the three prison- 
ers were again brought before Maximus, who began 
first to reason with Tarachus, saying that as old age 
was honoured from the supposition of its being accom- 
panied by wisdom, he was in hopes what had already 
passed must, upon deliberation, have caused a change 
in his sentiments. Finding himself, however, mista- 
ken, he ordered him to be tortured by various means ; 
particularly, fire was placed in the hollow of his hands ; 
he was hung up by his feet, and smoked with wet 



80 

straw ; and a mixture of salt and vinegar was poured 
into his nostrils ; and he was then again remanded to 
his dungeon. Probus being again called, and asked if 
he would sacrifice, replied, " I come better prepared 
than before ; for what I have already suffered has 
only confirmed and strengthened me in my resolution. 
Employ your whole power upon me, and you will find, 
that neither you, nor your masters, the emperors, nor 
the gods whom you serve, nor the devil who is your 
father, shall oblige me to adore the gods whom I know 
not." The governor, however, attempting to reason 
with him, paid the most extravagant praises to the 
pagan deities, and pressed him to sacrifice to Jupiter ; 
but Probus turned his casuistry into ridicule, and said, 
"Shall I pay divine honours to Jupiter; to one who 
married his own sister ; to an infamous debauchee ; as 
he is acknowledged to have been by your own priests 
and poets ?" Provoked at this speech, the governor 
ordered him to be struck upon the mouth, for uttering 
what he called blasphemy ; his body was then seared 
with hot irons, he was put to the rack, and afterwards 
scourged ; his head was then shaved, and red-hot coals 
placed upon the crown ; and after all these tortures 
he was again sent to prison. When Andronicus was 
again brought before Maximus, the latter attempted to 
deceive him, by pretending that Tarachus and Probus 
had repented of their obstinacy, and owned the gods of 
the empire. To this the prisoner answered, " Lay 
not, O governor, such a weakness to the charge of 
those who have appeared here before me in this cause, 
nor imagine it to be in your power to shake my fixed 
resolution with artful speeches. I cannot believe that 
they have disobeyed the laws of their fathers, re- 
nounced their hopes in our God, and consented to your 
extravagant orders ; nor will I ever fall short of them in 
faith and dependence upon our common Saviour ; thus 
armed, I neither know your gods nor fear your autho- 
rity ; fulfil your threats, execute your most sanguinary 
inventions, and employ every cruel art in your power 
on me; I am prepared to bear it for the sake of 



81 

Christ." For this answer he was cruelly scourged, 
and his wounds were afterwards rubbed with salt ; but 
being well again in a short time, the governor reproach- 
ed the jailer for having suffered some physician to at- 
tend him. The jailer declared that no person what- 
ever had been near him or any of the other prisoners, 
and that he would willingly forfeit his head if any al 
legation of the kind could be proved against him. An- 
dronicus corroborated "the testimony of the jailer, and 
added, that God, whom he served, was the most power- 
ful of physicians. These three Christians were finally 
brought to a third examination, when they retained 
their constancy, were again tortured, and at length or- 
dered for execution. Being brought to the amphithe- 
atre, several beasts were let loose upon them ; but none 
of the animals, though hungry, would touch them. 
Maximus became so surprised and incensed at this cir- 
cumstance that he severely reprehended the keeper, 
and ordered him to produce a beast that would execute 
the business for which he was wanted. The keeper 
then brought out a large bear that had that day destroyed 
three men ; but this creature and a fierce lioness also 
refused to touch the Christians. Finding the design of 
destroying them by means of wild beasts ineffectual, 
Maximus ordered them to be slain by means of the 
sword, which was accordingly executed on the 11th of 
October, A. D. 303. They all declared, previous to 
their martyrdom, that as death was the common lot of 
all men, they wished to meet it for the sake of Christ ; 
and to resign that life to faith which must otherwise be 
the prey of disease. 



19. Vision of Constantine. 

The reign of Constantine the Great, the first Chris- 
tian emperor, is an important era in the history of the 
Christian church. 

The miraculous circumstances attending his conver- 
sion, though doubted by some, are fully credited by 
others. According to Eusebius (who received the ac- 



82 

count from the emperor's own mouth, and who also 
confirmed it by his solemn oath) these extraordinary 
circumstances are as follows : 

" As the emperor was marching at the head of his 
army, from France into Italy, against Maxentius, on an 
expedition which he was fully aware involved in it his 
future destiny; oppressed with extreme anxiety, and 
reflecting that he needed a force superior to arms, for 
subduing the sorceries and magic of his adversary, he 
anxiously looked out for the aid of some deity, as that 
alone could secure him success. About 3 o'clock in 
the afternoon, when the sun began to decline, whilst 
praying for supernatural aid, a luminous cross* was 
seen by the emperor and his army, in the air, above the 
sun, inscribed with the words, "BY THIS CON- 
QUER;" at the sight of which amazement overpow- 
ered both himself and the soldiery on the expedition 
with him. He continued to ponder on the event till 
night, when, in a dream, the Author of Christianity ap- 
peared to him to confirm the vision, directing him, at the 
same time, to make the symbol of the cross his military 
ensign. "f 

Constantine, having vanquished his adversary, now 
built places for Christian worship, and showed great 
beneficence to the poor. He removed the seat of the 
empire from Rome to Byzantium, which he afterwards 
honoured by the name of Constantinople, and prohibited, 
by a severe edict, the performance of pagan rites and 
ceremonies. 

He died on the 22d of May, in the year 337, at the 
age of sixty -four, after a reign of thirty-three years, 
having fully established the Christian religion in the 
Roman empire. 

* Historians are much divided in their judgment respecting this 
miraculous appearance. It is in vain for us to attempt to ascer- 
tain a doubtful matter, at a period so remote from the event ; it is 
certain, however, that such a device was upon the standards and 
shields of Constantine's army, and also upon several coins in ex- 
istence at this day. 

•J- Milner's Church History. 



83 

20. Origin of the Monastic Life. 

St. Anthony, of Egypt, in the fourth century, first 
instituted the monastic life. He was an illiterate youth 
of Alexandria, and happening one day to enter a church, 
he heard the words of our Lord to the young ruler, 
" Sell all that thou hast, and give to the poor." Con- 
sidering this as a special call to him, he distributed his 
patrimony, deserted his family and house, took up his 
residence among the tombs, and in a ruined tower. 
After remaining there a long time he at length advanced 
three days' journey into the desert, to the eastward of 
the river Nile, where, discovering a lonely spot which 
possessed the advantages of shade and water, he fixed 
his last abode. His example and his lessons infected 
others, whose curiosity pursued him to the desert ; and 
before he quitted life, which was prolonged to the term 
of a hundred and five years, he beheld a numerous pro- 
geny imitating his original. Anthony formed his fol- 
lowers into a regular body, engaged them to live in so- 
ciety with each other, and prescribed to them fixed rules 
for their conduct. From this time monks multiplied 
incredibly, on the sands of Lybia, upon the rocks of 
Thebais, and the cities of the Nile. Travellers, even 
to this day, may explore the remains of fifty monaste- 
ries, which were planted directly south of Alexandria, 
by the disciples of Anthony. 

These regulations, which were made in Egypt, were 
soon introduced into Palestine, Syria, Mesopotamia, 
and the adjacent countries ; and their example was fol- 
lowed with such rapid success, that in a short time the 
whole east was filled with a set of indolent mortals, 
who, abandoning all human connexions, advantages, 
pleasures, and concerns, wore out a languishing and 
miserable existence, amidst the hardships of want, and 
various kinds of suffering, in order to arrive at a more 
close and rapturous communication with God and an- 
gels. 

From the east this gloomy disposition passed into the 
west, and Martin of Tours founded a monastery at 



84 

Poictiers, and thus introduced the monastic institutions 
into France. So rapid was the increase of his disci- 
ples, that two thousand monks followed in his funeral 
procession ; very soon all Christendom became infected 
with this superstition, and various orders of monks 
were founded, such as Franciscans, Dominicans, Bene- 
dictines, &c. This kind of life was not confined to 
males. Females also began to retire from the world 
and dedicate themselves to solitude and devotion. Nun- 
neries were founded, and such as entered were hence- 
forth secluded from all worldly intercourse. They 
were not allowed to go out, nor was any one permitted 
to go in to see them. 



21. Julian, the Apostate. 

Julian, the Roman emperor, began his reign about 
the year 360. He is commonly called Julian, the apos- 
tate, from his casting off the profession of Christianity 
and restoring the ancient pagan worship. In order to 
give the lie to our Saviour's prophecy, he attempted to 
rebuild the temple and the city of Jerusalem. He knew 
the Christians were firmly persuaded that by the advent 
of Christ the typical dispensation had come to an end ; 
and could he succeed in restoring the Jews to their city 
and the ritual of their worship, he might convert it into 
an argument against the faith of prophecy and the truth 
of revelation. 

He therefore resolved to erect on Mount Moriah a 
stately temple ; and gave instructions to his minister 
Alypius, to commence without delay the vast under- 
taking. At the call of their supposed great deliverer, 
the Jews, from all the provinces of the empire, repair- 
ed to Jerusalem. Every purse was now opened in lib- 
eral contributions, every hand claimed a share in the 
labour, and the commands of the emperor were executed 
with enthusiasm by the whole people. But they entirely 
failed in attaining their object. Ammianus Marcellinus 
(a heathen writer who lived during this transaction) 
says, " whilst Alypius, assisted by the governor of the 




JETPiTUFTI®^ ©IF 3FMIE 
defeating tlie' attempt of Julian, flze Apostate .to rebuild the Cily 
<Z7id Temple of Jerusalem* , z>z, orde>' to dispi'ove the pirypitery of Christ. 




ilie Gentile philosopher , conversing with aiv aged Christian; previous to 
his conversion to the Christian faitlv. 



85 

province, urged with vigour and diligence the execution 
of the work, horrible balls of fire, breaking out near 
the foundations with frequent and reiterated attacks, 
rendered the place from time to time inaccessible to the 
scorched and blasted workmen ; and the victorious 
element continuing in this manner obstinately and re- 
solutely bent, as it were, to drive them to a distance, 
the undertaking was abandoned." This remarkable 
event is fully attested by various historians of that 
age.* 

During Julian's reign open persecution was prohi- 
bited ; but by every other means were the followers of 
Christ humbled and oppressed. The Saviour he always 
distinguished by the name of Galilean. Being en- 
gaged in a war with the Persians, he was mortally 
wounded by a lance. As he was expiring he filled 
his hand with blood, and indignantly casting it up into 
the air, exclaimed, " O Galilean! thou hast conquer- 
ed!" 

It is mentioned that about this time one Libanius, 
an admirer of Julian,.meeting a Christian schoolmaster 
at Antioch, asked him in derision, What the carpenter's 
son was now doing? " The carpenter's son" replied 
the schoolmaster, " is making a coffin for your hero." 
The event proved the truth of this prediction. 



22. Arian Controversy. 

About the year 315 lived one Arius, who was a pres- 
byter of the church of Alexandria. He maintained that 
the Son of God was totally and essentially distinct from 
the Father ; that he was the first and noblest of those 
beings whom God had created — the instrument by 
whose subordinate operations he formed the universe ; 
and therefore inferior to the Father both in nature and 
dignity ; also, that the Holy Ghost was not God, but 
created by the power of the Son. He owned the Son 

* Jones's History of the Christian Church. 
8 



86 

was the Word, but denied that Word to have been eter- 
nal. He gained many followers, who were called Avi- 
ans. They were first condemned and anathematized 
by a council held at Alexandria in 320, under Alexan- 
der, bishop of that city ; who accused Arius of impie- 
ty, and caused him to be expelled from the church. In 
325 they were again condemned by the council of Nice, 
composed of 380 fathers, assembled by Constantine. 
Their doctrines, however, were not extinguished ; but 
soon became the reigning religion in the east. In two 
or three years Arius was recalled by the emperor, and 
the laws which had been enacted against him were re- 
pealed. Athanasius, then bishop of Alexandria, refused 
to admit him or his followers to communion ; where- 
upon the Arians became so enraged, that by their inte- 
rest at court they procured him to be deposed and ba- 
nished. But the church at Alexandria still refused to 
admit Arius to their communion ; upon which the em- 
peror sent for him to Constantinople, where he delivered 
afresh confession in terms less offensive. The empe- 
ror then commanded him to be admitted to their com- 
munion. But that very night he suddenly expired as 
his friends were conducting him in triumph to the great 
church at Constantinople. 

The Arians found a protector in Constantius, who 
succeeded his father. In 349 he was influenced to re- 
call Athanasius, and to restore him to his office. But 
no measure could be so repulsive to his enemies, who 
rose up against him in the most bitter accusations. 
Athanasius was obliged to flee before the storm and take 
shelter in a desert. The blast fell upon his friends, 
whom he had left behind. Some were banished, some 
loaded with chains and imprisoned ; while others were 
scourged to death. 

The Arians underwent various revolutions and per- 
secutions under succeeding emperors. Theodosius the 
Great put forth a mighty effort to suppress them ; but 
to no avail. Their doctrines were carried into Africa 
in the fifth century, under the Vandals ; and into 
Asia under the Goths ; and also into Italy, Gaul, and 



87 

Spain. In the commencement of the sixth century, 
Arianism was triumphant in many parts of Asia, Eu- 
rope, and Africa. But when the Vandals were driven 
out of Africa, and the Goths out of Italy, by the arms 
of Justinian, it sunk almost at once. 

The state of the church, during these scenes, was 
deplorable. The Scriptures were disregarded, and 
what was error, and what was truth, was to be deter- 
mined by fathers and councils. Ministers had departed 
from the simplicity of Christian doctrine and manners ; 
avarice and ambition ruled ; and as either party, at 
any time, gained the advantage, it treated the other with 
marked severity. As the Arians, however, were ge- 
nerally in power, the orthodox party experienced al- 
most uninterrupted oppression. But when they pos- 
sessed the power, they were not much less violent than 
the Arians. Even Athanasius, who was at the head of 
the orthodox party, was a man of a restless disposition, 
and of ambitious and aspiring views ; and cannot be ex- 
empted from the charge of oppressing his opponents, 
whenever he had the means in his possession. 

At length, the Arians became divided among them- 
selves, and a great variety of sects sprang up from 
among them. Arianism has made its appearance, in a 
great variety of forms, down to the present time. 



23. Councils. 

These councils were an assemblage of deputies, or 
commissioners, representing the body of the Christian 
church ; and were generally held to decide upon some 
controversial points, in religious sentiments. Of these, 
there have been quite a number held since the days of 
Constantine ; of which the following maybe considered 
as the most important. 

The " Council of Nice" assembled by Constantine 
in 325, was the first general council. Its object was 
to scan the doctrine of Arius. In this council, which 
was composed of three hundred and eighteen bishops, 
besides presbyters, deacons, and others, the emperor 



88 

presided. It resulted in the deposition and banishment 
of Arius, and the adoption of the " Nicene Creed ;" to 
which all were commanded to subscribe, upon pain of 
banishment. During its session, the different bishops 
began to complain to the emperor of each other, and to 
vindicate themselves. He listened for a while to their 
mutual recriminations, which were reduced to writing. 
At length, growing impatient, he threw all their billets 
into the fire ; saying, it did not belong to him to decide 
the differences of Christian bishops ; which must be de- 
ferred till the day of judgment. The council deter- 
mined, that Easter should be kept at the same time 
throughout the church ; that celibacy was a virtue ; that 
new converts should not be introduced to orders ; and 
that a certain course of penitence should be enjoined on 
the lapsed, &c. 

The " Council of Constantinople" was summoned, 
in the year 383, by Theodosius the Great ; which de- 
creed that the "Nicene Creed" should be the standard 
of orthodoxy, and all heresies condemned. Two edicts 
were issued against these ; the one, prohibiting holding 
any assemblies ; the other, by the emperor, prohibiting 
the worshipping any inanimate idol, by the sacrifice of 
any animal, upon pain of death. This was a death- 
blow to paganism ; for it soon began to fall, and, in 
twenty-eight years after the death of Theodosius, not a 
vestige of it could be found. 

In 787, the question concerning the worship of im- 
ages greatly agitated the Catholic church ; and a council 
was assembled at Nice, under the empress Irene, and 
her son. This council established the worship of 
images, and anathematized all who should refuse. The 
language employed in this anathema was as follows : — 
" Long live Constantine, and his mother; — damnation 
to all heretics ; — damnation on the council that roared 
against venerable images; — the Holy Trinity hath 
deposed them" 

The " Council of Clermont" was held in 1095. 
Here, the first crusade was determined upon ; also the 
name of pope was first given to the head of the church, 



89 

exclusive of the bishops, who had occasionally assumed 
that title. 

The "Council of Constance" convened in 1414; 
and was composed of several European princes, or 
their deputies, with the emperor of Germany at their 
head ; twenty archbishops ; one hundred and fifty 
bishops ; one hundred and fifty other dignitaries ; and 
two hundred doctors ; with the pope at their head. At 
this time, there were three persons who claimed the 
papal chair ; between whom a violent contest was car- 
ried on. But the council deposed them all, and placed 
one Martin in the chair, as the legal head of the church. 

The object of this council was, to put an end to the 
papal schism ; which was finally effected, after it had 
existed about forty years. Before this body, Huss and 
Jerome of Prague were cited to appear, condemned, 
and afterwards burnt alive. The writings of John 
Wickliffe, also, were here condemned. 

The " Council of Trent" was assembled in 1545, 
by Paul III., and was continued by twenty-five sessions, 
for eighteen years, under Julius III. and Pius IV., whose 
object was, to correct, illustrate, and fix, with perspi- 
cuity, the doctrines of the church, to restore the vigour 
of its discipline, and to reform the lives of its ministers. 
The decrees of this council, together with the creed of 
Pope Pius IV., contain a summary of the doctrines of 
the Romish church. 



24. Conversion of Justin Martyr. 

This great man was born at Neapolis, in Samaria, 
anciently called Sichem. His father was a Gentile 
(probably one of the Greeks belonging to the colony 
transplanted thither), who gave his son a philosophical 
education. In his youth he travelled for the improve- 
ment of his understanding ; and Alexandria afforded 
him all the entertainment which an inquisitive mind 
could derive from the fashionable studies. The Stoics 
appeared to him, at first, the masters of happiness. He 
gave himself up to one of this sect, till he found he 
8* 



90 

could learn nothing from him of the nature of God. It 
is remarkable (as he- tells us himself), that his tutor 
told him that this was a knowledge by no means ne- 
cessary ; which much illustrates the views of Dr. 
Warburton concerning these ancient philosophers — 
that they were atheists in reality. He next betook 
himself to a Peripatetic, whose anxious desire of set- 
tling the price of instruction convinced Justin that truth 
did not dwell with him. A Pythagorean next engaged 
his attention, who, requiring of him the previous know- 
ledge of music, astronomy, and geometry, dismissed 
him for the present, when he understood he was 
unfurnished with those studies. In much solicitude, 
he applied himself to a Platonic philosopher, with a 
more plausible appearance of success than from any of 
the foregoing. He now gave himself to retirement. 
As he was walking near the sea, he was met by an aged 
person, of a venerable appearance, whom he beheld 
with much attention. " Do you know me ?" says he : 
when he answered in the negative, he asked why he 
surveyed him with so much attention ? " I wondered," 
says he, "to find any person here." The stranger ob- 
served, that he was waiting for some domestics. " But 
what brought you here ?" says he. Justin professed 
his love of private meditation ; the other hinted at the 
absurdity of mere speculation abstracted from practice ; 
which gave occasion to Justin to express his ardent de- 
sire of knowing God, and to expatiate on the praise of 
philosophy. The stranger, by degrees, endeavoured to 
cure him of his ignorant admiration of Plato and Py- 
thagoras, and to point out to him the writings of the 
Hebrew prophets, as being much more ancient than 
any of those called philosophers ; and led him to some 
view of Christianity in its nature and its evidences, add- 
ing, "Above all things, pray that the gates of light may 
be opened unto thee ; for they are not discernible, nor 
to be understood by all, except God and his Christ give 
to a man to understand." The man having spoken 
these things, and much more, "left me (says Justin), 
directing me to pursue these things, and I saw him no 



91 

more. Immediately a fire was kindled in my soul, and 
I had a strong affection for the prophets, and those 
men who are the friends of Christ ; and weighing with- 
in myself his words, I found this to be the only sure 
philosophy." We have no more particulars of the ex- 
ercises of his soul in religion. His conversion took 
place from hence, sometime in the reign of Adrian. 
But he has shown us enough to make it evident, that 
conversion was then looked on as an inward spiritual 
work upon the soul, and that he had the substance of 
the same work of grace which the Spirit operates at 
this day on real Christians. — Milner y s Church History. 



25. Pelagians. 

About the end of the fourth century, there appeared 
a sect called Pelagians. They maintained the follow- 
ing doctrines: — 1. That Adam was by nature mortal, 
and, whether he had sinned or not, would have died ; 
2. That the consequences of Adam's sin were confined 
to his own person ; 3. That newborn infants are in the 
same situation with Adam before the fall ; 4. That the 
law qualified men for the kingdom of heaven, and was 
founded upon equal promises with the gospel ; 5. That 
the general resurrection of the dead does not follow in 
virtue of our Saviour's resurrection ; 6. That the grace 
of God is given accordingto our merits ; 7. That this 
grace is not granted for the performance of every moral 
act, the liberty of the will and information in points of 
duty being sufficient. 

The founder of this sect was one Pelagius, a native 
of Great Britain. He was educated in the monastery 
of Banchor, in Wales, of which he became a monk, 
and afterwards an abbot. In the early part of his life 
he went over to France, and thence to Rome, where 
he and his friend Celestius propagated their opinions, 
though in a private manner. Upon the approach of 
the Goths, A. D. 410, they retired from Rome, and 
went thence into Sicily, and afterwards into Africa, 
where they published their doctrines with more free- 



92 

dom. From Africa, Pelagius passed into Palestine, 
while Celestius remained at Carthage, with a view to 
preferment, desiring to be admitted among the pres- 
byters of that city. But the discovery of his opinions 
having blasted all his hopes, and his errors being con- 
demned in a council held at Carthage, A. D. 412, he 
departed from that city, and went into the east. It was 
from this time that Augustine, the famous bishop of 
Hippo, began to attack the tenets of Pelagius and Ce- 
lestius, in his learned and elegant writings ; and to him 2 
indeed, is principally due the glory of having suppressed 
this sect in its very birth. 

Things went more smoothly with Pelagius in the east, 
where he enjoyed the protection and favour of John, 
bishop of Jerusalem, whose attachment to the sentiments 
of Origen led him naturally to countenance those of 
Pelagius, on account of the conformity that there seemed 
to be between these two systems. Under the shadow 
of this powerful protection, Pelagius made a public 
profession of his opinions, and formed disciples in 
several places ; and though, in the year 415, he was 
accused by Orosius, a Spanish presbyter (whom Au- 
gustine had sent into Palestine for that purpose), before 
an assembly of bishops met at Jerusalem, yet he was 
dismissed without the least censure ; and not only so, 
but soon after fully acquitted of all errors by the council 
of Diospolis. 

This controversy was brought to Rome, and referred 
to the decision of Zosimus, who was raised to the pon- 
tificate, A. D. 417. The new pontiff, gained over by 
the ambiguous and seemingly orthodox confession of 
faith that Celestius, who was now at Rome, had artfully 
drawn up, and also by the letters and protestations of 
Pelagius, pronounced in favour of these monks ; de- 
clared them sound in the faith, and unjustly persecuted 
by their adversaries. The African bishops, with Au- 
gustine at their head, little affected at this declaration, 
continued obstinately to maintain the judgment they 
had pronounced in this matter, and to strengthen it by 
their exhortations, their letters, and their writings. 



93 

Zosimus yielded to the perseverance of the Africans, 
changed his mind, and condemned with the utmost se- 
verity Pelagius and Celestius, whom he had honoured 
with his approbation, and covered with his protection. 
This was followed by a train of evils, which pursued 
these two monks without interruption. They were 
condemned, says Mosheim, by that same Ephesian 
council which had launched its thunder at the head of 
Nestorius. In short, the Gauls, Britons, and Africans, 
by their councils — and emperors, by their edicts and 
penal laws — demolished this sect in its infancy, and 
suppressed it entirely, before it had acquired any to- 
lerable degree of vigour or consistence. — Buck's Theo- 
logical Dictionary. 



26. Religion of the Goths, or Scandinavians. 

Goths is the name generally given to those nations 
in the northern part of Europe who directed their arms 
against the Roman empire, and finally, under Alaric, 
one of their most celebrated kings, plundered Rome, 
A. D. 401, and introduced disorders, anarchy, and revo- 
lutions, in the west of Europe. The Goths came from 
Scandinavia, a name generally given by the ancients to 
the tract of territory which contains the modern king- 
doms of Norway, Sweden, Denmark, &c. 

The theology of the Scandinavians or Goths was 
most intimately connected with their manners. They 
held three great principles, or fundamental doctrines 
of religion : — " To serve the Supreme Being with 
prayer and sacrifice ; to do no wrong or unjust action ; 
and to be intrepid in fight." These principles are the 
key to the Edda, or sacred book of the Scandinavians, 
which, though it contains the substance of a very an- 
cient religion, is not itself a work of high antiquity, be- 
ing compiled in the thirteenth century by Snorro Sturl- 
son, supreme judge of Iceland. Odin, characterized 
as the terrible and severe God, the Father of carnage, 
the avenger, was the principal deity of the Scandi- 
navians ; from whose union with Frea, the heavenly 



94 

mother, sprung various subordinate divinities ; as TTior^ 
who perpetually wars against Loke and his evil giants, 
who envy the power of Odin, and seek to destroy his 
works. Among the inferior deities were the virgins 
of the Valhalli, whose office was to administer to the 
heroes in paradise. The timid wretch who allowed 
himself to perish by disease or age was unworthy the 
joys of paradise. These joys were fighting, ceaseless 
slaughter, and drinking beer out of the skulls of their 
enemies, with a renovation of life to furnish a per- 
petuity of the same pleasures. The favourites of Odin 
were all who die in battle, or, what was equally meri- 
torious, by their own hand. 

As the Scandinavians believed this world to be the 
work of some superior intelligences, so they held all 
nature to be constantly under the regulation of an Al- 
mighty will and power, and subject to a fixed and un- 
alterable destiny. These notions had a wonderful effect 
on the national manners, and on the conduct of indi- 
viduals. The Scandinavian placed his sole delight in 
war; he entertained an absolute contempt of danger and 
of death, and his glory was- estimated by the number 
he had slain in battle.* The death-song of Regner 
Lodbrok, king of Denmark, who fell into the hands of 
his enemies, was thrown into prison, and by them con- 
demned to be destroyed by serpents, is a faithful pic- 
ture of the Scandinavian character. The following is 
an exact translation of a part of his song : — 

"We have fought with our swords. I was young, when, to- 
wards the east, in the bay of Oreon, we made torrents of blood 
flow, to gorge the ravenous beast of prey, and the yellow footed 
bird. There resounded the bared steel upon the lofty helmets of 
men. The whole ocean was one wound. The crow waded in 
the blood of the slain. When we had numbered twenty years, 
we lifted our spears on high, and every where spread our renown. 
Eight barons we overcame in the east, before the port of Diminum ; 
and plentifully we feasted the eagle in that slaughter. The warm 
stream of wounds ran into the ocean. The army fell before us. 
When we steered our ships into the mouth of the Vistula, we 

* Ty tier's History. 



95 

sent the Helsingians to the hall of Odin. Then did the sword 
bite. The waters were all one wound. The earth was dyed red 
with the warm stream. The swords rung upon the coats of mail, 
and clove the bucklers in twain. None fled on that day, till 
among his ships Herandus fell. Than him no braver baron cleaves 
the sea with ships ; a cheerful heart did he ever bring to the 
combat. Then the host threw away their shields, when the up- 
lifted spear flew at the breasts of heroes. The sword bit the Scar- 
fian rocks ; bloody was the shield in battle, until Rafuo the king 
was slain. From the heads of warriors the warm sweat streamed 
down their armour. The crows around the Indirian islands had 
an ample prey. It were difficult to single out one among so many 
deaths. At the rising of the sun I beheld the spears piercing the 
bodies of foes, and the bows throwing forth their steel-pointed ar- 
rows. Loud roared the swords in the plains of Lano. The vir- 
gin long bewailed the slaughter of that morning." 

He thus laments the death of one of his sons in bat- 
tle :— 

" When Rogvaldus was slain, for him mourned all the hawks 
of heaven," as lamenting a benefactor who had so liberally sup- 
plied them with prey ; " for boldly," as he adds, " in the strife of 
swords, did the breaker of helmets throw the spear of blood." 

The poem concludes with sentiments of the highest 
bravery and contempt of death. 

" What is more certain to the brave man than death, though 
amidst the storm of words, he stands always ready to oppose it ? 
He, only, regretteth life, who hath never known distress. The 
timorous man allures the devouring eagle to the field of battle. 
The coward, whenever he comes, is useless to himself. This I 
esteem honourable, that the youth should advance to the combat 
fairly matched one against another ; nor man retreat from man. 
Long was this the warrior's highest glory. He who aspires to 
the love of virgins ought always to be foremost in the war of 
arms. It appears to me of truth, that we are led by the Fates. 
Seldom can any overcome the appointment of destiny. Little did 
I foresee that Ella* was to have my life in his hands, in that day 
when, fainting, I concealed my blood, and pushed forth my ships 
into the waves, after we had spread a repast for the beasts of prey 
throughout the Scottish bays. But this makes me always rejoice, 
that in the halls of our father Balder (or Odin) I know there are 
seats prepared, where in a short time, we shall be drinking ale 
out of the hollow skulls of our enemies. In the house of the 

* This was the name of his enemy who had condemned him 
to death. 



96 

mighty Odin, no brave man laments death. I come not with the 
voice of despair to Odin's hall. How eagerly would all the sons 
©f Aslauga now rush to war, did they know the distress of their 
father, whom a multitude of venomous serpents tear? I have 
given to my children a mother who hath filled their hearts with 
valour. I am fast approaching to my end. A cruel death awaits 
me from the viper's bite. A snake dwells in the midst of my 
heart. I hope that the sword of some of my sons shall yet be 
stained with the blood of Ella. The valiant youths will wax red 
with anger, and will not sit in peace. Fifty and one times have I 
reared the standard in battle. In my youth, I learned to dye the 
sword in blood ; my hope was then, that no king among men 
would be more renowned than me. The goddesses of death will 
now soon call me ; I must not mourn my death. Now I end my 
song. The goddesses invite me away ; they whom Odin has sent 
to me from his hall. I will sit upon a lofty seat, and drink ale 
joyfully with the goddesses of death. The hours of my life are 
run out. I will smile when I die." 



27. Taking of Rome by Alaric, King of the Goths. 

In the year 401, the imperial city of Rome was be- 
sieged and taken by Alaric, king of the Goths, who de- 
livered it over to the licentious fury of his army. A 
scene of horror ensued, scarcely paralleled in the his- 
tory of war. The plunder of the city was accom- 
plished in six days ; the streets were deluged with the 
blood of murdered citizens, and some of the noblest 
edifices were razed to their foundation. 

The city of Rome was at this time an object of ad- 
miration. Its inhabitants were estimated at twelve 
hundred thousand. Its houses were but little short of 
fifty thousand ; seventeen hundred and eighty of which 
were similar in grandeur and extent to the palaces 
of princes. Every thing bespoke wealth and luxury. 
The market, the race-courses, the temples, the foun- 
tains, the porticos, the shady groves, unitedly com- 
bined to add surpassing splendour to the spot. 

Two years before the surrender of the city, Alaric 
had laid siege to it, and had received from the proud 
and insolent Romans, as a price of his retreat Irom the 
walls, five thousand pounds of gold, thirty thousand 



97 

pounds of silver, and an incredible quantity of other 
valuable articles. 

In the following year, he again appeared before the 
city ; and now took possession of the port of Ostia, 
one of the boldest and most stupendous works of Ro- 
man magnificence. He had demanded the surrender 
of the city, and was only prevented from razing it to 
its foundation by the consent of the senate to remove 
the unworthy Honorius from the throne of the Caesars, 
and to place Attalus, the tool of the Gothic conqueror, 
in his place. 

But the doom of the city was not far distant. In 
410, Alaric again appeared under the walls of the capi- 
tal. Through the treachery of the Roman guard, one 
of the gates was silently opened, and the inhabitants 
were awakened, at midnight, by the tremendous sound 
of the Gothic trumpet. Alaric and his bands entered 
in triumph, and spread desolation through the streets. 
Thus this proud city, which had subdued a great part 
of the world ; which, during a period of 619 years, had 
never been violated by the presence of a foreign enemy ; 
was itself called to surrender to the arms of a rude and 
revengeful Goth, who was well entitled the Destroyer 
of Nations, and the Scourge of God! 

From this period, the barbarians continued their 
ravages until 476, which is commonly assigned as 
making the total extinction of the western part of the 
Roman empire. 

Although the barbarians were idolaters, yet upon the 
conquest of the Roman empire, they generally, though 
at different periods, conformed themselves to the reli- 
gious institutions of the nations among whom they set- 
tled. They unanimously agreed to support the hier- 
archy of the church of Rome, and to defend and main- 
tain it as the established religion of their respective 
states. They generally adopted the Arian system, and 
hence the advocates of the Nicene creed met with bit- 
ter persecution. — Goodrich's Ecclesiastical History. 
9 



98 

28. Augustine's City of God. 

The following summary account of St. Augustine's 
celebrated production, The Gity of God, is extracted 
from Milner's Church History. 

" The capture of Rome, by Alaric the Goth, and the 
subsequent plunder and miseries of the imperial city, 
had opened the mouths of the pagans, and the true God 
was blasphemed on the account. Christianity was 
looked on as the cause of the declension of the em- 
pire ; and however trifling such an argument may ap- 
pear at this day, at that time it had so great weight, 
that it gave occasion to Augustine, in his zeal for the 
house of God, to write this treatise. 

" The work itself consists of twenty-two books. 
The first states the objections made by the pagans, 
and answers them in form. It Avas a remarkable fact, 
that all who fled to the church called the Basilicse of 
the Apostles, whether Christians or not, were preserved 
from military fury. The author takes notice of this 
singular circumstance, as a proof of the great authority 
of the name and doctrine of Christ, even among pa- 
gans, and shows that no instance can be found in their 
history, where many vanquished people were spared 
out of respect to their religious worship. He justly 
observes, therefore, that the evils accompanying the 
late disaster ought to be ascribed to the usual events of 
war — the benefits to the power of the name of Christ. 
His thoughts on the promiscuous distribution of good 
and evil in this life are uncommonly excellent. " If 
all sin," he observes, " were now punished, nothing 
might seem to be reserved to the last judgment. If 
the Divinity punished no sin openly now, his pro- 
vidence might be denied. In like manner, in pros- 
perous things, if some petitions for temporal things 
were not abundantly answered, it might be said that 
they were not at God's disposal. If all petitions 
were granted, it might be thought that we should 
serve God only for the sake of worldly things." 
And in a number of elegant allusions, he goes on to 



99 

show the benefit of afflictions to the righteous, and the 
curse which accompanies them to the wicked. He men- 
tions also the propriety of punishing the godly often 
in this life, because they are not sufficiently weaned 
from the world, and because they do not rebuke the 
sins of the world as they ought, but conform too much 
to the tastes of ungodly men. He answers the objec- 
tions drawn from their sufferings in the late disaster. 
" Many Christians," say they, " are led captive. It would 
be very miserable," he owns, " if they could be led to 
any place where they could not find their God." In 
the same book he excellently handles the subject of 
suicide, demonstrates its cowardice, and exposes the 
pusillanimity of Cato. He mentions the prayer of 
Paulinus, bishop of Nola, who had reduced himself to 
poverty for the sake of Christ, when the barbarians 
laid waste his city, — "Lord, suffer me not to be tor- 
mented on account of gold and silver ; for where all 
my wealth is, thou knowest." For there he had his 
all where the Lord hath directed us to lay up our trea- 
sure, and he strongly insists, as the fullest answer to 
objections, that the saint loses nothing by all his afflic- 
tions. 

" Having sufficiently spoken to the particular occa- 
sion, he proceeds, in the second book, to wage offen- 
sive war with the pagans, and shows that while their 
religion prevailed, it never promoted the real benefit of 
men. In this book he proves his point with respect 
to moral evils. Immoral practices were not discou- 
raged or prohibited in the least by the popular idolatry ; 
but, on the contrary, vice and flagitiousness were en- 
couraged. He triumphs in the peculiar excellence 
of Christian institutes, because by them instruction 
was constantly diffused among the body of the people, 
of which the whole system of pagan worship was 
void. His observations on stage-plays, and on the 
vicious manners of the Romans, even in the best times 
of their republic, as confessed by Sallust, or at least 
deduced by fair inference from his writings, are ex- 
tremely worthy of attention. In the same book will 



100 

be found some valuable remains of Cicero de Republica, 
a most profound and ingenious treatise, of which a 
few fragments are introduced by him, to show that, 
by Cicero's confession, the Roman state was com- 
pletely ruined before the times of Christianity. The 
book concludes with a pathetic exhortation to unbe- 
lievers. 

" In the third book, he demonstrates that the pagans 
had no more help from their religion against natural 
evils, than they had against moral. He recounts the 
numberless miseries endured by the Romans long be- 
fore the coming of Christ, such as would by malice 
have been imputed to the Christian religion had it then 
existed, some of which were more calamitous than any 
thing which they had lately sustained from the Goths. 

" In the fourth book, he demonstrates that the Ro- 
man felicity, such as it was, was not caused by their 
religion. Here he weighs the nature of that glory and 
extent of empire with which the carnal heart is so 
much captivated, and shows the futility of all the then 
popular religions. In the conclusion he gives a short 
view of the dispensation of Providence toward the 
Jews, and shows, while they continued obedient, the 
superiority of their felicity to that of the Romans. 

" In the fifth book, he describes the virtue of the old 
Romans, and what reward was given to it here on 
earth — shadowy reward for shadowy virtue. He gives 
an excellent account of the vice of vain glory, and 
contrasts it with the humility of Christians. He de- 
monstrates that it was the true God who dispensed his 
mercies and judgments towards the Romans. In the 
same book he argues against Cicero, and shows the 
consistency of the prescience of God with the free 
agency of man. 

" Having shown in the five first books, that pagan- 
ism could do nothing for men in temporal things, in 
the five following books he proves that it was as totally 
insignificant with respect to the next life. Here we 
meet with some valuable fragments of the very learned 
Varro, who divides religion into three kinds; the 



101 

fabulous, the philosophical, and the political. Here, 
too, we have a clear and historical detail of the opi- 
nions of the ancient philosophers." 

Of the remaining books, the first four describe the 
beginning, the middle four the progress, and the last 
four the issues of the two states, namely, the city of 
God, and the world ; the history of both, and the dif- 
ferent genius and spirit of each, are, throughout, con- 
ceived with great energy by the author, and are illus- 
trated with copiousness and perspicuity. 

" The eleventh book begins with a just and solid 
view of the knowledge of God by the Mediator, and 
the authority of the Scriptures. A number of ques- 
tions which respect the beginning of things, rather 
curious than important, follow. 

" In the twelfth book, the question concerning the 
origin of evil is still more explicitly stated ; and the 
opinions of those who pretend to account for the origin 
of the world in a manner different from the Scriptures, 
and to give it an antiquity much superior to that which 
is assigned to it in them, are refuted. 
. " The thirteenth book describes the fall of man ; but 
questions of little or no moment are interspersed. 

" The fourteenth book contains matter more interest- 
ing than the foregoing three ; though it is not without 
unimportant speculations. A just idea of the magni- 
tude of the first sin is given, and the justice of God is 
excellently vindicated. 

" In the fifteenth book, he enters upon the second 
part of the history of the two states, namely, their 
progress. He describes very justly the two types, 
Sarah and Agar, and illustrates the spirit and genius 
of the two sects by the cases of Cain and Abel. He 
confutes those who would make the lives of the ante- 
diluvians of shorter duration than that assigned them 
in Scripture. 

" The sixteenth book carries on the history of the 
city of God from Noah to David, and contains impor- 
tant instruction throughout, especially to those who 
have not read the same things in modern authors. 
9* 



102 

" The seventeenth book may be called the prophetic 
history. 

"In the eighteenth he displays much learning in 
describing the times of the world coeval with those of 
the church of God, to the birth of Christ. He proves 
the superior antiquity of prophetic authority to that of 
any philosophers. The remarkable harmony of the 
sacred writers in the promotion of one system, and the 
endless discordances of philosophers, are ably con- 
trasted. Yet, he proves, from the earliest times, that 
the citizens of the new Jerusalem were not confined 
absolutely to Jewry. 

" The last four books describe the issues of the two 
states. The twentieth undertakes to describe the last 
judgment. In the last two books, he gives his ideas 
of the punishment of the wicked and of the happiness 
of the righteous, in a future state. In the last book, 
which describes the eternal rest of the city of God, he 
dwells a little on the external evidences of Christianity ; 
and in speaking on miracles, he describes some which 
were wrought in his own time ; one of them, the 
healing of a disorder, seems peculiarly striking, be- 
cause it was in answer to prayer. He closes his work 
with a delightful view of the eternal felicity of the 
church of God." 



29. Mahomet, the Arabian Impostor. 
Mahomet was born at Mecca, a city in Arabia, near 
the Red Sea, A. D. 569. Possessing but a scanty edu- 
cation, but of great natural talents, he sought to raise 
himself to celebrity by feigning a divine mission, to 
propagate a new religion for the salvation of mankind. 
Early in life he was instructed in the business of a mer- 
chant, and employed by a rich widow of the name of 
Hadijah, as a factor. Into her favour he so effectually 
insinuated himself, as to obtain her in marriage. By 
this event, he became possessed of considerable wealth 
and power, and continued in the mercantile occupation 
for several years. About the thirty-eighth year of his 



103 

age he retired to the desert, and pretended to hold con- 
ferences with the angel Gabriel, who delivered to him, 
from time to time, portions of the Koran (the sacred 
book of the Mahometans), containing revelations from 
God, with the doctrines which he required his prophet 
(Mahomet) to communicate to the world. 

His first converts were his wife, his servant, his 
pupil, and his friend. In process of time some of the 
citizens of Mecca were introduced to the private lessons 
of the prophet ; they yielded to the voice of enthu- 
siasm, and repeated the fundamental creed, " There is 
but one God, and Mahomet is his prophet." 

Being opposed in propagating his doctrines, he was 
obliged to flee. His flight, called the Hegira (A. D. 
622), is the era of his glory. He betook himself to 
Medina, was joined by the brave Omar, and thence 
commenced propagating his religion by the sword. 
He divided his spoil among his followers, and from all 
sides the roving Arabs were allured to the standard of 
religion and plunder ; the prophet sanctioned the li- 
cense of embracing the female captives as their wives 
or concubines, and the enjoyment of wealth and beauty 
was the type of Paradise. " The sword," says Ma- 
homet, " is the key of heaven and hell ; a drop of 
blood shed in the cause of God, a night spent in arms, 
is of more avail than two months of fasting and prayer ; 
whoever falls in battle, his sins are forgiven ; at the 
day of judgment his wounds shall be resplendent as 
vermilion, and odoriferous as musk ; and the loss of 
his limbs shall be supplied by the wings of angels and 
cherubim." 

In a few years, Mahomet subdued all Arabia and a 
part of Syria. In the midst of his victories, he died at 
the age of 63, A. D. 632, being poisoned, as it was sup- 
posed, by a Jewish female. He was buried on the 
spot where he expired, but his remains were afterwards 
removed to Medina, whither innumerable pilgrims to 
Mecca often turn aside to bow in devotion before the 
humble tomb of their prophet. His successors ex- 
tended their conquests and religion till their empire was 



104 

widely extended in many countries of the east ; and in 
the eighth century threatened the conquest of Europe, 
and the extermination of Christianity. 



30. An Account of the Koran. 

The Koran or Mcoran, the sacred book of the Ma- 
hometans, contains the revelations and doctrines of 
their pretended prophet. 

The great doctrine of the Koran is the unity of God ; 
to restore which, Mahomet pretended was the chief 
end of his mission ; it being laid down by him as a 
fundamental truth, that there never was, nor ever can 
be, more than one true orthodox religion ; that, though 
the particular laws or ceremonies are only temporary, 
and subject to alteration according to the divine direc- 
tion, yet the substance of it, being eternal truth, is not 
liable to change, but continues immutably the same ; 
and that, whenever this religion became neglected or 
corrupted in essential, God had the goodness to re- 
inform and readmonish mankind thereof, by several 
prophets, of whom Moses and Jesus were the most 
distinguished, till the appearance of Mahomet, who is 
their seal, and no other to be expected after him. The 
more effectually to engage people to hearken to him, 
a great part of the Koran is employed in relating ex- 
amples of dreadful punishments, formerly inflicted by 
God on those who rejected and abused his messengers ; 
several of which stories, or some circumstances of 
them, are taken from the Old and New Testaments, 
but many more from the apocryphal books and tradi- 
tions of the Jews and Christians of those ages, set up 
in their Koran as truths, in opposition to the Scrip- 
tures, which the Jews and Christians are charged with 
having altered ; and, indeed, few or none of the rela 
tions of circumstances in the Koran were invented by 
Mahomet, as is generally supposed ; it being easy to 
trace the greatest part of them much higher, as the rest 
might be, were more of these books extant, and were 
it worth while to make the inquiry. The rest of the 



105 

Alcoran is taken up in prescribing necessary laws and 
directions, frequent admonitions to moral and divine 
virtues, the worship and reverence of the Supreme Be- 
ing, and resignation to his will. There are also a great 
number of occasional passages in the Alcoran, relating 
only to particular emergencies. For, by his piecemeal 
method of receiving and delivering his revelations, Ma- 
homet had this advantage — that, whenever he hap- 
pened to be perplexed with any thing, he had a cer- 
tain resource in some new morsel of revelation. It was 
an admirable contrivance to bring down the whole Al- 
coran only to the lowest heaven, not to earth ; since, 
had the whole been published at once, innumerable ob- 
jections would have been made, which it would have 
been impossible for him to have solved ; but as he re- 
ceived it by parcels, as God saw fit they should be pub- 
lished for the conversion and instruction of the people, 
he had a sure way to answer all emergencies, and ex- 
tricate himself with honour from any difficulty which 
might occur. 

It is the common opinion, that Mahome,t, assisted by 
one Sergius, a monk, composed this book; but the 
Mussulmans believe, as an article of their faith, that the 
prophet, who, they say, was an illiterate man, had no 
concern in inditing it ; but that it was given him by 
God, who to that end made use of the ministry of the 
angel Gabriel ; that, however, it was communicated to 
him by little and little, a verse at a time, and in differ- 
ent places, during the course of twenty-three years. 
" And hence," say they, "proceed that disorder and 
confusion visible in the work ;" which, in truth, are so 
great, that all their doctors have never been able to ad- 
just them ; for Mahomet, or rather his copyist, having 
put all the loose verses promiscuously in a book toge- 
ther, it was impossible ever to retrieve the order wherein 
they were delivered. These twenty-three years which 
the angel employed in conveying the Alcoran to Ma- 
homet, are of wonderful service to his followers ; in- 
asmuch as they furnish them with an answer to such 
as charge them with those glaring contradictions of 



106 

which the book is full, and which they piously fa- 
ther upon God himself ; alleging that, in the course 
of so long a time, he repealed and altered several doc- 
trines and precepts which the prophet had before re- 
ceived of him. 

The Alcoran, while Mahomet lived, was kept only 
in loose sheets. His successor, Abubeker, first col- 
lected them into a volume, and committed the keeping 
of it to Haphsa, the widow of Mahomet, in order to be 
consulted as an original; and there being a good deal 
of diversity between the several copies already dispers- 
ed throughout the provinces, Ottoman, successor of 
Abubeker, procured a great number of copies to be 
taken from that of Haphsa, at the same time suppressing 
all the others not conformable to the original. 

The Mahometans have a positive theology built on 
the Alcoran and tradition, as well as a scholastical one 
built on reason. They have likewise their casuists, 
and a kind of canon law, wherein they distinguish be- 
tween what is of divine and what of positive right. 
They have tl^eir beneficiaries, too ; chaplains, almoners, 
and canons, who read a chapter every day, out of the 
Alcoran, in their mosques, and have prebends annexed 
to their office. The hatif of the mosque is what we call 
the parson of the parish ; and the scheiks are the preach- 
ers, who take their texts out of the Alcoran. 

It is of general belief among the Mahometans, that the 
Koran is of divine origin ; nay, that it is eternal and 
uncreated ; remaining, as some express it, in the very 
essence of God ; and the first transcript has been from 
everlasting, near God's throne, written on a table of 
vast bigness, called the preserved table, in which are 
also recorded the divine decrees, past and future ; that 
a copy from this table, in one volume upon paper, was, 
by the ministry of the angel Gabriel, sent down to the 
lowest heaven, in the month of Ramadan, on the night 
of power, from whence Gabriel revealed it to Mahomet 
in parcels, some at Mecca, and some at Medina, at dif- 
ferent times, during the space of twenty-three years, as 
the exigency of affairs required ; giving him, however, 



107 

the consolation to show him the whole (which they tell 
us was bound in silk, and adorned with gold and pre- 
cious stones of paradise) once a year ; but in the last 
year of his life he had the favour to see it twice. They 
say, that only ten chapters were delivered entire, the 
rest being revealed piecemeal, and written down from 
time to time by the prophet's amanuensis, in such a part 
of such and such a chapter, till they were completed, 
according to the directions of the angel. The first par- 
cel that was revealed is generally agreed to have been 
the first five verses of the ninety-sixth chapter. In fine, 
the book of the Alcoran is held in the highest esteem 
and reverence among the Mussulmans. They dare not 
so much as touch the Alcoran without being first washed, 
or legally purified ; to insure which, an inscription is 
put on the cover or label — Let none touch but they who 
are clean. It is read with great care and respect, being 
never held below the girdle. They swear by it ; take 
omens from it on all weighty occasions ; carry it with 
them to war ; write sentences of it on their banners ; 
adorn it with precious stones ; and will not knowingly 
suffer it to be in the possession of any of a different 
religion. 

The following is the Mahometans' belief respecting 
the destination of the righteous and wicked after death. 
They hold that both these characters must first pass the 
bridge called in Arabic M Sir at, which, they say, is 
laid over the midst of hell, and described to be finer than 
a hair, and sharper than the edge of a sword ; so that it 
seems very difficult to conceive how any one shall be 
able to stand upon it. For this reason, most of the sect 
of the Motazalites reject it as a fable ; though the ortho- 
dox think it a sufficient proof of the truth of this article, 
that it was seriously affirmed by him who never asserted 
a falsehood, meaning their prophet ; who, to add to the 
difficulty of the passage, has likewise declared, that this 
bridge is beset on each side with briers and hooked 
thorns, which will, however, be no impediment to the 
good ; for they shall pass with wonderful ease and 
swiftness, like lightning, or the wind, Mahomet and his 



-.■: ... 



108 

Moslems leading the way ; whereas the wicked, in con- 
sequence of the slipperiness and extreme narrowness of 
the path, the entangling of the thorns, and the extinction 
of the light which directed the former to paradise, will 
soon miss their footing, and fall down headlong into 
hell, which is gaping beneath them.— 'Extracted from 
Buck's Diet. 



31. Venerable Bede, the English Presbyter. 

Bede was born in England about the year 672, and 
was so distinguished for his piety and humility, that he 
acquired the surname of " Venerable." Losing both 
his parents at the age of seven years, he was, by the 
care of relations, placed in the monastery of Wiremouth, 
was there educated with much strictness, and appears 
to have been devoted to the service of God from his 
youth. He was afterwards removed to the neighbouring 
monastery of Jerrow, where he ended his days. He 
was looked on as the most learned man of his time. 
Prayer, writing, and teaching were his familiar employ- 
ments during his whole life. He was ordained deacon 
in the nineteenth, and presbyter in the thirtieth year of 
his age. He gave himself wholly to the study of the 
Scriptures, the instruction of disciples, the offices of 
public worship, and the composition of religious and 
literary works. 

His character was celebrated through the western 
world ; the bishop of Rome invited him warmly to the 
metropolis of the church ; but in the eyes of Bede the 
great world had no charms. It does not appear that he 
ever left England; and, however infected with the 
fashionable devotion to the Roman see, he was evidently 
sincere and disinterested. 

The catalogue of Bede's works exhibits the proofs of 
his amazing industry. Genuine godliness, rather than 
taste and genius, appear on the face of his writings. 
His labours in the sciences show a love of learning, 
however inconsiderable his acquisitions must appear, 
in comparison with the attainments of the present age. 




TFJLii&Mir ©IF IMfiiDMKT 
Ber.jig opposed in propagating 7tis docttijies, Malwmet fled from, Mecca 
toMedi?ia^4.I). 632: from this period I JUdhontetism rapidlv progressed. 




PETIEM. TMTS, HLEIR.MILT 
/:'//, ;■//?-,/,/,<// /»• Hope J/rban 2f* snceeded in reusing aV classes ofmen 
in Christendom to engage, in a. Crusade to recover the. Holy land. 



109 

In his last sickness, he was afflicted with a difficulty 
of breathing for two weeks. His mind, however, was 
serene and cheerful ; his affections were heavenly ; and 
amidst these infirmities, he daily taught his disciples. 
A great part of the night was employed in prayer and 
thanksgiving ; and the first employment of the morning 
was to ruminate on the Scriptures, and to address his 
God in prayer ; " God scourgeth every son whom he 
receiveth," was frequently in his mouth. Even amidst 
his bodily weakness, he was employed in writing two 
little treatises. Perceiving his end to draw near, he 
said, " If my Maker please, I will go to him from the 
flesh, who, when I was not, formed me out of nothing. 
My soul desires to see Christ, my king, in his beauty." 
He sang glory to the Father, the Son, and the Holy 
Ghost, and expired with a sedateness, composure, and 
devotion, that amazed all who saw and heard. 

A year before our presbyter's death, he wrote a let- 
ter to Egbert, archbishop of York, which deserves to 
be immortalized for the solid sense it exhibits, a quality 
with which Bede was very eminently endowed. 

" Above all things," says he, " avoid useless discourse, 
and apply yourself to the Holy Scriptures, especially 
the epistles to Timothy and Titus ; to Gregory's pas-, 
toral care, and his homilies on the gospel. It is inde- 
cent for him who is dedicated to the service of the 
church, to give way to actions or discourse unsuitable 
to his character. Have always those about you who 
may assist you in temptation ; be not like some bish- 
ops, who love to have those about them who love good 
cheer, and divert them with trifling and facetious con- 
versation. 

" Your diocese is too large to allow you to go through 
the whole in a year ; therefore appoint presbyters in 
each village, to instruct and administer the sacraments ; 
and let them be studious, that every one of them may 
learn by heart the creed and the Lord's prayer ; and 
that if they do not understand Latin, they may repeat 
them in their own tongue. I have translated them into 
10 



110 

English, for the benefit of English presbyters. lam 
told that there are many villages in our nation, in the 
mountainous parts, the inhabitants of which have never 
seen a bishop or pastor ; and yet they are obliged to 
pay their dues to the bishop. 

" The best means to reform our church, is to increase 
the number of bishops. Who sees not how much 
more reasonable it is for numbers to share this burden 1 
Gregory, therefore, directed Augustine to appoint 
twelve bishops, to be under the archbishop of York, as 
their metropolitan. I wish you would fill up this 
number, with the assistance of the king of Northum- 
berland. 

" I know it is not easy to find an empty place for 
the erection of a bishopric. You may choose some 
monastery for the purpose. In truth, there are many 
places which have the name of monasteries without 
deserving it." 

He goes on to show how, for thirty years past, the 
scandalous abuse of monasteries had prevailed, and how 
useless many of them were to church and state, as they 
preserved neither piety nor decency. He directs Eg- 
bert to see that his flock be instructed in Christian faith 
and practice, and that they frequently attend on the 
communion. He finds fault with the excessive multi- 
plication of monks, and expresses his fears, lest, in pro- 
cess of time, the state should be destitute of soldiers to 
repel an invasion. 



32. The dark Ages. 

From the seventh to the tenth century of the Chris- 
tian era was a time of universal darkness, ignorance, 
and superstition, among all classes of people. Pure 
Christianity was but little known, amidst a multitude 
of idle ceremonies, external show, and pomp ; all ranks 
of the clergy were characterized by ambition, voluptu- 
ousness, and ignorance. The want of an acquaintance 
with the first rudiments of literature, even among the 
higher clergy, was so general, that it was scarcely 



Ill 

deemed disgraceful to acknowledge it, and many bish- 
ops who attended councils, &c. could not even write 
their names to the acts that were passed, but were 
obliged to have others sign for them. This time is em- 
phatically called the Dark Jiges, especially the tenth 
century, which all historians, civil and ecclesiastical, 
agree in describing as the darkest epoch in the annals 
of mankind. " Every thing sacred in religion," says 
a celebrated historian, " was disfigured by customs the 
most ridiculous and extravagant. In several churches 
in France a festival was celebrated in commemoration 
of the Virgin Mary's flight into Egypt : it was called 
the Feast of the Ass. A young girl, richly dressed, 
with a child in her arms, was placed on an ass, superbly 
decorated with trappings. The ass was led to the altar 
in solemn procession — high mass was said with great 
pomp — the ass was taught to kneel at a proper place — 
a hymn no less childish than impious was sung in his 
praise ; and when the ceremony was ended, the priest, 
instead of the usual words with which he dismissed the 
people, brayed three times like an ass ; and the people, 
instead of the usual response, brayed three times in re- 
turn."* 

" The history of the Roman pontiffs that lived in this 
century," says Mosheim, " is a history of so many mon- 
sters, and not of men ; and exhibits a horrible series of 
the most flagitious, tremendous, and complicated crimes, 
as all writers, even those of the Roman community, 
unanimously confess. Nor was the state of things 
much better in the Greek church at this period ; Theo- 
phylact, patriarch of Constantinople, sold every ecclesi- 
astical benefice as soon as it became vacant, and had in 
his stables above two thousand hunting horses, which 
he fed with pignuts, pistachois, dates, dried grapes, figs, 
steeped in the most exquisite wines, to all of which he 
added the richest perfumes." 

The method of propagating Christianity during this 

* History of Charles V., vol. i. 



112 

period partook of the character of the age. Whole 
nations were compelled, under pain of death, to receive 
baptism, and the most cruel methods were used to com- 
pel them to receive the Christian faith. 



33. Massacre by the Saracens. 

Forty-two persons of Armorian, in Upper Phrygia, 
were martyred in the year 845, by the Saracens ; the 
circumstances of which are thus related : 

" In the reign of Theophilus the Saracens ravaged 
many parts of the eastern empire, gained considerable 
advantages over the Christians, and at length laid siege 
to the city of Armorian. The garrison bravely defend- 
ed the place for a considerable time, and would have 
obliged their enemies to raise the siege, Jbut the place 
was betrayed by a renegade Many were put to the 
sword ; and two general officers with some persons of 
distinction were carried prisoners to Bagdat, where they 
were loaded with chains and thrown into a dungeon. 
They continued in prison for some time without seeing 
any persons but their jailers, having scarcely food 
enough for their subsistence. At length they were in- 
formed that nothing could preserve their lives but re- 
nouncing their religion and embracing Mahometanism. 
To induce them to comply, the caliph pretended zeal 
for their welfare, and declared he looked upon converts 
in a more glorious light than conquests. Agreeably to 
these maxims, he sent some of the most artful of the 
Mahometans, with money and clothes, and the promise 
of other advantages that they might secure to themselves 
by an abjuration of Christianity ; which, according to 
the casuistry of the infidels, might be made without 
quitting their faith ; but the martyrs rejected the propo- 
sal with contempt. After this they were attacked with 
that fallacious and delusive argument which the Maho- 
metans still use in favour of themselves, and were de- 
sired to judge of the merits of the cause by the success 
of those engaged in it, and choose that religion which 



113 

they saw flourished most, and was best rewarded with 
the good things of this life, which they called the bless- 
ings of heaven. Yet the noble prisoners were proof 
against all these temptations, and argued strenuously 
against the authority of the false prophets. This in- 
censed the Mahometans, and drew greater hardships 
upon the Christians during their confinement, which 
lasted seven years. Boidizius, the renegado who had 
betrayed Armorian, then brought them the welcome 
news that their sufferings would conclude in martyr- 
dom next day. When taken from their dungeon they 
were again solicited to embrace the tenets of Mahomet ; 
but neither threats nor promises could induce them to 
espouse the doctrines of an impostor. Perceiving that 
their faith could not by any means be shaken, the caliph 
ordered them to be executed. Theodore, one of the 
number, had formerly received priest's orders, and of- 
ficiated as a clergyman ; but afterwards quitting the 
church, he had followed a military life, and raised him- 
self by the sword to some considerable posts, which 
he enjoyed at the time he was taken prisoner. The 
officer who attended the execution being apprized of 
these circumstances, said to Theodore, " You might, 
indeed, pretend to be ranked amongst the Christians 
while you served in their church as a priest ; but the 
profession you have taken up, which engages you in 
bloodshed, is so contrary to your former employment, 
that you should not now think of passing upon us for 
one of that religion. When you quitted the altar for 
the camp you renounced Jesus Christ. Why then 
will you dissemble any longer ? Would you not act 
more conformably to your own principles, and make 
your conduct all of a piece, if you came to a resolution 
of saving your life by owning our prophet ?" Theo 
dore, covered with religious confusion at this reproach, 
but still unshaken in his faith, made the following an- 
swer : " It is true," said he, " I did in some measure 
abandon my God when I engaged in the army, and 
scarce deserve the name of a Christian. But the Al- 
mighty has given me grace to see myself in a true 
10* 



114 

light, and made me sensible of my fault ; and I hop© 
he will be pleased to accept my life as the only sacri- 
fice I can now offer to expiate my guilt." This pious 
answer confounded the officer, who only replied that 
he should presently have an opportunity of giving that 
proof of his fidelity to his master. Upon which The- 
odore and the rest, forty-two in number* were behead- 
ed." — Fox's Martyrs. 

34. Greek Church. 

This church was so called in contradistinction from 
the Latin, or Romish church. About the middle of the 
ninth century a controversy, which began in the sixth 
century, was carried on with great spirit between these 
two churches, concerning the "procession of the Holy 
Ghost." The Romish church maintained that the 
Spirit proceeded from the Father and the Son ; while 
the Greek Christians maintained that he proceeded from 
the Father by or through the Son. In 1054 the heat 
engendered by this controversy resulted in the final se- 
paration of the eastern and western, or, as they are 
termed, the Greek and Latin churches ; from which 
date the Greek church took its rise. 

Until 1453 the state of this church was deplorable. 
On the one hand, the Mahometan power was making rapid 
inroads upon her dominions, converting her churches 
into mosques, and by bribes and terrors alluring or 
compelling her friends to adopt the religion of the im- 
postor. On the other hand, the fanatic crusaders poured 
in from the west, avowedly to recover her lost territory, 
but in reality to spread a deeper moral corruption than 
existed before. 

In 1453 the empire of the Greeks was overthrown 
by Mahomet II., since which period the Greek church 
has been under Turkish bondage, until their religion 
has become but little better than a succession of idle 
ceremonies. 

In 1589 the Russian church separated from the go- 
vernment, though not from the communion of the Greek 



115 

church ; by which separation the latter became consi- 
derably limited in extent. Her people are now scatter- 
ed over a considerable part of Greece, the Ionian Isles, 
Wallachia, Moldavia, Egypt, Abyssinia, Nubia, Lybia, 
Arabia, Syria, Cilicia, and Palestine. 

Repeated, yet unavailing efforts have been made by 
the Romish church to restore the Greek church to their 
faith and fellowship. But the latter has ever been un- 
yielding. It denies the authority of the pope ; that the 
former is the true church ; abhors the doctrines of pur- 
gatory by fire — graven images — and the celibacy of the 
clergy. 

The Greek church receives the doctrines of the Tri- 
nity, and most of the articles of the Nicene and Atha- 
nasian creeds ; rests much on the " procession of the 
Holy Ghost ;" uses pictures in its worship ; invokes 
saints ; has seven sacraments ; has a fast or festival al- 
most every day in the year ; knows of no regeneration 
but baptism ; and believes in transubstantiation. 

The head of this church is the patriarch of Constan- 
tinople ; who is elected by twelve bishops and confirm- 
ed by the Grand Vizier. The other patriarchs are those 
of Damascus, Cairo, and Jerusalem. The secular cler- 
gy are subject to no rules, and never rise higher than 
high priests. This church has a few nunneries and a 
great many convents of monks, who are all priests, and 
obliged to follow some handicraft employment, and 
generally lead a very austere life. 



35. Empire of the Assassins. 

This singular sect (from which the familiar term as- 
sassin is derived) was formed in the eleventh century, 
the object of which was to expel the Mahometan reli- 
gion and government by establishing an empire of their 
own. 

The founder of this society, that for more than a cen- 
tury and a half filled Asia with terror and dismay, was 
the celebrated Hassan Ben Sahab, who was one of those 
characters that appear from time to time in the world, 



116 

as if sent to operate some great change in the destinies 
of mankind. 

Having strengthened himself by a large number of 
followers, Hassan looked about for some strong position 
as a centre from which he might gradually extend his 
possessions ; and he fixed his eye upon the hill-fort of 
Alamoot, in Persia, situated in the district of Roodbar, 
to the north of Kasveen. Alamoot was gained partly 
by force and partly by stratagem : he first sent thither 
one of his most trusty missionaries, who converted a 
great number of the inhabitants, and with their aid ex- 
pelled the governor. 

In possession of a strong fortress, Hassan turned his 
mind to the organization of that band of followers whose 
daggers were to spread the dread and the terror of his 
power throughout Asia. Experience and reflection had 
shown him that the many could never be governed by 
the few without the salutary curb of religion and mo- 
rality ; that a system of impiety, though it might serve 
to overturn, was not calculated to maintain and support 
a throne ; and his object was now to establish a fixed 
and lasting dominion. Though he had been long satis- 
fied of the nothingness of religion, he determined to 
maintain among his followers the religion of Islam in 
all its rigour. The most exact and minute observances 
of even its most trivial ordinances was to be required 
from those who, generally unknown to themselves, 
were banded for its destruction; and the veil of myste- 
ry, within which few were permitted to enter, shrouded 
the secret doctrine from the eyes of the major part of 
the society. The claims of Ismail (a Mahometan de- 
votee), the purity of religion were ostensibly advanced ; 
but the rise of Hassan Sahab, and the downfall of all 
religion, were the real objects of those who directed the 
machinery. 

The Ismailite doctrine had hitherto been dissemi- 
nated by missionaries and companions alone. Heads 
without hands were of no avail in the eyes of Hassan ; 
it was necessary to have a third class, which, ignorant 
of the secret doctrine, would be the blind and willing 



117 

instruments of the designs of their superiors. This 
class were named the Fedavee or Devoted, were clothed 
in white, with red bonnets or girdles, and armed with 
daggers. These were the men who, reckless of their 
lives, executed the bloody mandates of the Sheikh el 
Jebel, the title assumed by Hassan. As a proof of the 
fanaticism that Hassan contrived to instil into his fol- 
lowers, we give the following instance. 

In the year 1126, Kasim-ed-devlet Absoncor, the 
brave prince of Mosul, was, as he entered the mosque, 
attacked by eight assassins disguised as dervises ; he 
killed three, and the rest, with the exception of one 
young man, were massacred by the people ; but the 
prince had received his death wound. When the news 
spread that Kasim-ed-devlet had fallen by the hand of 
the assassins, the mother of the young man who had 
escaped painted and adorned herself, rejoicing that 
her son had been found worthy to offer up his life in 
support of the good cause ; but when he came back the 
only survivor, she cut off her hair and blackened her face, 
through grief that he had not shared the death of glory. 

A display of the means by which the chief of the as- 
sassins succeeded in infusing this spirit of strong faith 
and devotion into his followers, forms an interesting 
chapter in the history of man. 

Of those who fell in executing the orders of their 
superiors, it was said that the gates of paradise were 
unfolded, and that they entered into the enjoyment of 
the iv r ory palace, the silken robe, and the black-eyed 
houries ; and to increase their longing after the joys of 
paradise, and a disregard of earthly existence, Hassan 
made use of the following means : — There was at Ala- 
moot, and also at Masiat, in Syria, a delicious garden, 
encompassed with lofty walls, adorned with trees and 
flowers of every kind — with murmuring brooks and 
translucent lakes — with bowers of roses and trellices 
of vines — airy halls and splendid kiosks, furnished with 
the carpets of Persia, and the silks of Byzantium. 
Beautiful maidens and blooming boys were the inhabit- 
ants of this delicious spot, which ever resounded with 



118 

the melody of birds, the murmur of streams, and the 
ravishing tones of voices and instruments ; all respired 
contentment and pleasure. When the chief had noticed 
any youth to be distinguished for strength and resolu- 
tion, he invited him to a banquet, where he placed 
him beside himself, conversed with him on the happi- 
ness reserved for the faithful, and contrived to admi- 
nister an intoxicating draught prepared from the hyos- 
cyamus. While insensible, he was conveyed into the 
garden of delight, and there awakened by the applica- 
tion of vinegar. On opening his eyes, all paradise met 
his view ; the black-eyed and green-robed houries sur- 
rounded him, obedient to his wishes ; sweet music filled 
his ears ; the richest viands were served up in the most 
costly vessels ; and the choicest wines sparkled in the 
golden cups. The fortunate youth believed himself 
really in the paradise of the prophet, and the language 
of his attendants confirmed the delusion. When he 
had had his fill of enjoyment, and nature was yielding 
to exhaustion, the opiate was again administered, and 
the sleeper transported back to the side of the chief, to 
whom he communicated what had passed, who assured 
him of the truth and reality of all he had experienced, 
telling him such was the bliss reserved for the obedient 
servants of the Imaum, and enjoining at the same time 
the strictest secrecy. Ever after, the rapturous vision 
possessed the imagination of the deluded enthusiast, and 
he panted for the hour when death, received in obeying 
the commands of his superiors, should dismiss him to 
the bowers of paradise. 

The power of Hassan soon began to display itself. 
By force or by treachery, the castles or hill-forts of 
Persia fell one after another into his hands. A bloody 
period ensued ; the doctors of the Mahometan law ex- 
communicated the adherents of Hassan, and the sultan, 
Melek Shah, directed his generals to reduce their fort- 
resses ; the daggers of the assassins were displayed 
against the swords of the orthodox Mahometans, and 
the first victim to Hassan's revenge was the great 
and good Nizam-ul-mulk, who fell by the dagger of a 



119 

Fedavee. His death was followed by that of his master, 
not without strong suspicion of poison. " The govern- 
ments were arrayed in open enmity against the order, 
and heads fell like an abundant harvest, beneath the two- 
fold sickle of assassination and the sword of justice."* 

After a reign of thirty-five years, Hassan Sahab saw 
his power extended over a great portion of the Maho- 
metan world, which continued under his successors till 
they were overthrown by the Tartars. 



36. Crusades, or Holy Wars. 

The crusades were religious wars, waged by Chris- 
tian Europe, chiefly against the Turks or Mahometans, 
with a view to recover Palestine out of their hands 
These expeditions commenced, A. D. 1095. The foun- 
dation of them was a superstitious veneration for those 
places where our Saviour performed his miracles, and 
accomplished the work of man's redemption. 

Palestine having been conquered by the Turks, Jeru- 
salem was now in their hands, which rendered it un- 
safe and vexatious to the pilgrims, who flocked from all 
parts, to visit the tomb of our Saviour. 

Peter the hermit, a native of France, on his return 
from his pilgrimage, complained in loud terms of the 
grievances the Christians suffered from the Turks. He 
conceived the project of leading all the forces of Chris- 
tendom against the infidels, and driving them out of the 
Holy Land. Being encouraged in his project by pope 
Urban II., t Peter went from province to province, and 

* Von Hammer's Hist, of the Assassins. 

■j- As the popes were the great promoters of these holy wars, so 
to them accrued the chief advantages which resulted from them. 
By means of them, they greatly increased their temporal authority ; 
they being in fact the military commanders in these extravagant 
enterprises, while emperors and kings were only subordinate officers. 
The crusades were sources, also, of incalculable wealth to the 
popes, to the churches and monasteries ; for to them the pious 
crusaders bequeathed their lands, houses, and money ; and as few 
of them ever returned, they became their lawful possessions. — 
Goodrich's Eccl. Hist. 






120 

succeeded in arousing princes and people to undertake 
this holy warfare. All ranks of men, now deeming the 
crusades the only road to heaven, were impatient to 
open the way with their swords to the holy city. No- 
bles, artizans, peasants, and even priests enrolled their 
names ; and to decline this service was branded with 
the reproach of impiety or cowardice. The infirm and 
aged contributed by presents and money, and many 
attended it in person ; being determined, if possible, to 
breathe their last in the sight of the holy city. Even 
women, concealing their sex under the disguise of 
armour, attended the camp ; and the greatest criminals 
were forward in a service which they considered as an 
expiation for all crimes. 

In the first crusade, an army of 80,000 men, a dis- 
orderly multitude, led on by Peter, were destroyed ; but 
the army which followed, consisting of 700,000 men, 
under Godfrey, conquered Syria and Palestine, and took 
possession of Jerusalem, which they held for several 
years. The crusaders, however, weakened their power 
by dividing their conquests into four separate states. 

In this situation they found it necessary to solicit aid 
from Europe, and accordingly, in 1146, an army of 
200,000 men, under Hugh, brother to the French king, 
set out upon another crusade. But these met with the 
same fate as the army of Peter. Another army of 
300,000 soon followed, and were soon "destroyed or 
dispersed. 

Palestine having fallen into the hands of the infidels, 
under the great Saladin, Europe felt the indignity, and 
France, England, Germany, each sent forth an army 
headed by its own sovereign. Richard I. of England 
bore the weight of the contest, and defeated Saladin, on 
the plains of Ascalon. 

The fourth crusade took place in 1202, and was di- 
rected against the Greek empire. The fifth was against 
Egypt, in revenge for an attack on Palestine by its 
sultan. But this expedition, like the rest, was ruinous 
in the end. 

It is computed that, in the whole of the crusades to 



121 

Palestine, two millions of Europeans were buried in 
the east. 

When Jerusalem was taken, the crusaders were guilty 
of the most shocking barbarities ; the numerous garrisons 
were put to the sword, and the inhabitants were 
massacred without mercy, and without distinction. 
No age nor sex were spared, not even sucking children. 
What shows the blind enthusiasm which animated 
those ferocious conquerors is, their behaviour after 
this terrible slaughter. They marched over heaps of 
dead bodies towards the Holy Sepulchre ; and while 
their hands were polluted with the blood of so many 
innocent persons, sung anthems to the common Saviour 
of mankind ! 



37. Chivalry, or Knighthood. 

Chivalry, or knighthood, was an institution common 
to Europe during the middle ages, having principally 
for its objects the correction of those evils that were 
peculiar to the state of society which then existed. It 
sought to support the weak, to protect the oppressed, 
to restrain the lawless, to refine the rude, to avenge 
wrongs, and especially to maintain the rights and de- 
fend the purity of the female sex. In its elements, it 
combined bravery, honour, courtesy, love and religion. 

Knighthood was certainly a distinction of society be- 
fore the days of Charlemagne. But it wanted religion. 
When it began to be marked by religious rites, it 
formed a religious institution. Its union with religion 
took place somewhere between the ninth and eleventh 
centuries. Its character was raised and perfected by 
the crusades. 

Knighthood was always, and essentially, a personal 
distinction, and in this respect, different from nobility. 
The nobility of Europe were the lords of particular dis- 
tricts of country, and although originally they held 
their dignities only for life, yet their title soon became 
hereditary. 

11 



122 

Every person of noble birth was required, when 
twelve years old, to take a solemn oath, before the 
bishop of his diocese, to defend the oppressed, &c. 
This was ordained at the council of Clermont, in the 
eleventh century ; thus giving a public and sacred sanc- 
tion to the humanities of chivalry. But besides the 
nobility, others might be promoted to the order, by 
meritorious valour. Almost the whole of Europe was 
affected with the chivalric spirit. It flourished most, 
however, in France, Spain, and Germany, and more 
early developed itself, as a fixed principle of action, in 
these countries than in others. England, at length, 
was not undistinguished for its chivalry. 

There were three degrees in the chivalry of Europe : 
knights bannerets, knights, and esquires. The full 
dignity of knighthood was seldom conferred on a squire 
before the age of twenty-one. The ceremonies of in- 
auguration were solemn. The preparation consisted 
in prayer, confession, and fasting ; was accompanied 
by clothing him with a white dress, which was con- 
sidered symbolical of the purity of his new character ; 
and by throwing over him a red garment, which was to 
mark his resolution to shed his blood in the cause 
of heaven. These and other rites were a necessary 
preliminary. 

A church, or hall of a castle, was generally the place 
of inauguration. The candidate first offered his sword 
to the priest, who blessed it. Before it was returned 
to him he took his oaths of chivalry. He solemnly 
swore to defend the church, to attack the wicked, 
to respect the priesthood, to protect woman and the 
poor, to preserve the country in tranquillity, and to shed 
his blood, even to the last drop, in behalf of his 
brethren. 

The young warrior having kneeled with clasped 
hands before the supreme lord in the assembly (a 
purely feudal ceremony), and having declared his only 
object, to maintain religion and chivalry, was now in- 
vested with all the exterior marks of the order. The 
knights and ladies of the court attended on him, and 



123 

delivered to him the various pieces of his harness. 
The armour varied at different periods and in different 
countries, but some matters were of permanent usage. 
The spurs were always put on first, and the sword was 
belted on last. The concluding sign of being dubbed 
or adopted into the order of knighthood, was a slight 
blow given by the lord to the cavalier, and called the 
acolade, from the part of the body, the neck, whereon 
it was struck. The lord then proclaimed him a knight, 
in the name of God and the saints. 

In the character of a true knight were combined 
many virtues and noble endowments. It necessarily 
included, also, some prominent defects. Companion- 
ship in arms was a sacred principle, and a knight 
would fly to the relief of his companion in arms, even 
were his services demanded by a female at the time. 
His valour was connected with modesty, and both were, 
in the highest degree, conspicuous. In chivalric war, 
much humanity was displayed ; though in contentions 
of a different kind, it was unhappily suppressed. As 
a knight. fought for the church, he was intolerant, and 
towards infidels and heretics he ceased to exhibit his 
wonted forbearance. His sense of honour was keen, 
and his independence was consistent with discipline 
and submission. His whole course was dictated by 
a regard to religion. His devotions were frequent. 
Religion entered into all the observances of chivalry ; 
but it was only the religion of the times — a form 
rather than spirit — too corrupt to be a safe guide. 
The knight, finally, was characterized by a very re- 
markable fidelity to obligations, by generosity, and by 
courtesy. 

The latter principle, like every other blessing of 
modern times, had its origin in the Christian religion. 
The world thought that courtesy and chivalry accorded 
together, and that villanous and foul words were con- 
trary to an order which was founded in piety. 

Chivalry had its various orders or associations of 
cavaliers, formed for specific purposes, generally of 
a benevolent character. Ten of them remain to the 



124 

present time. Most of the present orders are otherwise 
than of a chivalric origin. The orders of chivalry were 
of two general descriptions, viz. religious and military. 
They extended over various countries, particularly the 
Holy Land, England, Spain, France, and Italy. Some 
of the religious orders were those of the Templars, St. 
James, Calatrava, Alcantrava, the Lady of Mercy, and 
St. Michael. In the religious orders, the cavaliers 
were bound by three great monastic vows, of chastity, 
poverty, and obedience. 

The military orders were imitations of the religious. 
Those of the Garter, the Golden Fleece, and St. Mi- 
chael, in France, were clearly of chivalric origin. Many 
others that now exist cannot boast of such a descent. 
All these institutions had particular rules by which they 
professed to be governed, but they varied with the spirit 
of the times. 

It is difficult to define the precise period of the dura- 
tion of chivalry. It was a light which was kindled in 
a dark age, and it went out when that age was be- 
ginning to be brightened with superior lujninaries. 
Viewing the subject in its great and leading bearings, 
chivalry may be said to be coeval with the middle ages 
of Europe, and all its power ceased when new systems 
of warfare were matured, when the revival of letters 
was complete and general, and the reformation of re- 
ligion gave a new subject for the feelings and thoughts 
of men. — Bobbins 1 .Ancient and Modern History. 



38. Dramatic Mysteries, or Scriptural Plays. 

These mysteries or miracle plays, as they were in- 
differently called, were dramatic illustrations of various 
scenes taken from the Bible ; and in the middle cen- 
turies were common in every country in Europe. 

How, or at what time, precisely, these plays were 
first introduced into England, cannot be ascertained, 
although there is good evidence of such exhibitions 
having taken place as far back as the eleventh century. 
As Coventry and Chester became particularly famous 



125 

for these exhibitions during the middle ages, a descrip- 
tion of the performances described as having there taken 
place may not be uninteresting. 

The Pageant, or moving exhibition of the Chester 
and Coventry games, was a modern building of two 
stories, on wheels, which was drawn by men from 
street to street. It was also customary to have scaf- 
folds or stages in the streets, for the accommodation 
of the spectators, probably those of better quality ; and 
these scaffolds were also on wheels and moved with 
the pageant. In the lower room of the pageant, which 
contained also the machinery for raising storms, re- 
presenting the infernal regions, &c. the players " ap- 
paralled themselves," says old archdeacon Rogers, 
" and in the higher room they played, beinge all open 
at the tope, that all behoulders might hear and see 
them. The places where they played them was in 
every streete. They begane first at the Abay-gates 
(at Chester), and when the first pagiante was played, 
it was wheeled to the High Crosse before the mayor, 
and soe to every streete, and soe every streete had a 
pagiante playinge before them at one time, till all the 
pagiantes for the daye appoynted were played ; and 
when one pagiante was neare ended, word was broughte 
from streete to streete, that soe they mighte come in 
place thereof, exceedinge orderlye, and all the streetes 
have their pagiantes afore them all at one time, playe- 
inge togeather ; to se wich playes was great resorte, 
and also scafoldes and stages made in the streetes in 
those places where they determined to playe theire pa- 
giantes." 

Whatever we most reverence, and all that we adore, 
was debased and travestied in these wretched, and as 
they must appear to us, most impious performances. 
Not only the first parents of mankind, patriarchs, apos- 
tles, and angels, were perpetually introduced on the 
stage, but even the personification of God the Father, 
of Christ, and of the Holy Ghost, was equally com- 
mon. Nor were heavenly personages alone introduced. 
The great one of evil, and his attendant demons, 
11* 



126 

figured in the pageant of doomsday ; and Satan was in- 
deed usually a particular favourite with the spectators. 
In the ancient religious plays, says Malone, the devil 
Was very frequently introduced. He was usually re- 
presented with horns, a very wide mouth (by means 
of a mask), staring eyes, a large nose, a red beard, 
cloven feet and a tail. His constant attendant was the 
Vice (the buffoon of the piece), whose principal em- 
ployment was to belabour the devil with his wooden 
dagger, and to make him roar for the entertainment 
of the populace. 

The following passage from the MS. life of John 
Shaw, vicar of Rotherham, curiously illustrates the state 
of religious knowledge in Lancashire, even late in the 
sixteenth century. 

" I found," says he, " a very large spacious church, 
with scarce any seats in it ; a people very ignorant, 
and yet willing to learn ; so I had frequently some 
thousands of hearers. I catechised in season and out 
of season. The churches were so thronged at nine in 
the morning, that I had much ado to get to the pulpit. 
One day, an old man of sixty, sensible enough in other 
things, and living in the parish of Cartmel, coming to 
me on some business, I told him that he belonged to 
my care and charge, and I desired to be informed in 
his knowledge of religion. I asked him how many 
Gods there were ? He said, he knew not. I, informing 
him, asked again how he thought to be saved. He an- 
swered, he could not tell ; yet thought that was a harder 
question than the other. I told him that the way to sal- 
vation was by Jesus Christ, God-man, who, as he was 
a man, shed his blood for us on the cross, &c. « Oh 
sir,' said he, ' I think I heard of that man you speak 
of, once, in a play at Kendall, called Corpus Christi's 
play, where there was a man on a tree, and blood ran 
down,' &c. And afterwards, he professed he could not 
yemember that he ever heard of salvation by Jesus, but 
in that play." 

The entries of payments to the players are almost 
always made in the name of the character and not of 



127 

the performer. In the pageant of the Crucifixion, Pi- 
late was evidently considered the most important cha- 
racter; for we find his representative constantly re- 
ceiving 35. 4c?., and sometimes 4s., the highest sum paid 
to any player in the same pageant. Herod was also a 
prominent character, receiving usually 3s. 4c?. The 
" Devil and Judas" are paired, with Is. 6rZ. between 
them ; and " Peter and Malchus" are similarly coupled 
for a less sum. At another time, the performer of this 
last character was rewarded only with 4c?. Once we 
have a payment of 4c?. also, to " Fawston, for hanging 
Judas," and again to the same accomplished person, 
" Itm, to Fawston for coc crowing, iiijd." Angels and 
demons, " savyd and dampnyd sowles," " pattryarkys," 
and " wormes of conscyence," are variously paid. 

If such were the wages of the actors, it is amusing to 
learn the rates at which the playwrights were rewarded. 
" Robert Croo for ij leaves of ore pley-boke," that is, 
for adding two leaves of dialogue, receives eight-pence. 
Again, some one who had written a new part for a 
character is permitted to rejoice in the receipt of one 
penny. Far otherwise was it that the learned Master 
Smyth was treated, touching his play of the Destruc- 
tion of Jerusalem. " For his paynes for writting of the 
tragedye," he is set down for 13/. 6s. 8c?., " a proper 
round bonus ! — a goodly reward ! and a mint of money 
for a poor scholar of those days." 

Among a variety of items for dresses, charges for 
mitres for Annas and Caiaphas are frequent ; for by a 
strange anachronism, these Jewish high-priests seem 
always to have been arrayed in the habiliments of 
Christian prelates, and are constantly termed " bysh- 
oppis." A quart of wine is charged for the hiring 
of a gown for Pilate's wife; and " Itm to a reward to 
Maisturres Grymsby for lending off heir geir ffor Py- 
latt's wife, xijd." Items for wine and meat, for drink- 
ing, breakfasts, dinners, and suppers of the players, 
are of perpetual recurrence ; and once there appears, 
" Paid Pilate, the bishops, and knights, to drink be- 
tween the stages." Thus, too, there are charges for 



128 

wings for the angels, and sundry expenses for washing 
their albs or white surplices. So also we have charges 
for mending the devil's hide (vizor) ; to a chevril gyld 
for Peter; to Sib. of hair for the devil's coat and hose; 
and " for velves of canvas for shirts and hose for the 
blakke sowles, and for colorying the same." 

With the spectators, the most favourite part of the 
machinery of the mysteries, was the exhibition of the 
infernal regions. Here, accordingly, we have nu- 
merous items of charges formaterials ; such as " the ba- 
ryll for the yerthequake." Also, " paid to Crowe for 
making of iijworldys," 3s. 4c?. (to be set on fire at suc- 
cessive exhibitions), and " payd for setting the world 
on fyer," 5c?. ; and farther, " Itm, payd for keeping of 
fire at hell-mothe, 4c?.," &c. &c. 

Such was the passion of our forefathers for all kinds 
of pompous processions and pageants, and for religious 
plays in particular, that these arrangements and shows 
became matters of municipal regulation ; and the ar- 
chives, not only of Coventry, but of Chester, York, 
and many other places, are full of evidence that the 
celebration of a series of mysteries was assigned in 
succession to the different guilds of trade. Each com- 
pany, or sometimes two or three minor fraternities, had 
its subject ; and the series, which lasted throughout a 
whole day, or sometimes occupied two or even several 
entire days, not uncommonly embraced the story of 
both the Old and New Testament, from the creation to 
the day of judgment. 



39. Popish Miracles, Relics, &c. 

The following will give some idea of the manner of 
performing miracles in the Romish church. 

"St. Anthony is thought to have had a great com- 
mand over fire, and a power of destroying, by flashes 
of that element, those who incurred his displeasure. A 
certain monk of St. Anthony one day assembled his 
congregation under a tree where a magpie had built 
her nest, into which he found means to convey a small 



129 

box filled with gunpowder, and out of the box hung a 
long thin match that was to burn slowly, and was hid- 
den among the leaves of the tree. As soon as the 
monk, or his assistant, had touched the match with a 
lighted coal, he began his sermon. In the mean time 
the magpie returned to her nest, and finding in it a 
strange body which she could not remove, she fell into 
a passion, and began to scratch with her feet and chat- 
ter most unmercifully. The friar affected to hear her 
without emotion, and continued his sermon with great 
composure ; only he would now and then lift up his 
eyes towards the top of the tree, as if he wanted to see 
what was the matter. At last, when he judged that 
the match was near reaching the gunpowder, he pre- 
tended to be quite out of patience ; he cursed the mag- 
pie, wished St. Anthony's fire might consume her, and 
went on again with his sermon. But he had scarcely 
pronounced two or three periods, when the match, all 
of a sudden, produced its effect, and blew up the mag- 
pie with its nest ; which miracle wonderfully raised the 
character of the friar, and proved afterwards very bene- 
ficial to him and to his convent. 

Galbert, monk of Marchiennes, informs us of a strange 
act of devotion in his time, and which, indeed, is attest- 
ed by several cotemporary writers. When the saints 
did not readily comply with the prayers of their vota- 
rists, they flogged their relics with rods, in a spirit of 
impatience, which they conceived was proper to make 
them bend into compliance. 

When the reformation was spread in Lithuania, 
Prince Radzivil was so affected, that he went in person 
to visit the pope, and pay him all possible honours. His 
holiness on this occasion presented him with a box of 
precious relics. Having returned home, the report of 
this invaluable possession was spread : and, at length, 
some monks entreated permission to try the effects of 
these relics on a demoniac who had hitherto resisted 
every kind of exorcism. They were brought into 
church with solemn pomp, deposited on the altar, and 
an innumerable crowd attended. After the usual con- 



130 

jurations, which were unsuccessful, they applied to the 
relics. The demoniac instantly became well. The 
people cried out " A miracle /'" and the prince, lifting 
his hands and eyes to heaven, felt his faith confirm- 
ed. In this transport of pious joy, he observed that a 
young gentleman, who was keeper of this rich treasure 
of relics, smiled, and appeared by his motions to ridi- 
cule the miracle. The prince, with violent indigna- 
tion, took our young keeper of the relics to task ; who, 
on a promise of pardon, gave the following secret in- 
telligence concerning them : — He assured him that, in 
travelling from Rome, he had lost the box of relics, and 
that, not daring to mention it, he had procured a simi- 
lar one, which he had filled with small bones of cats, 
and dogs, and other trifles, similar to what was lost. 
He hoped he might be forgiven for smiling, when he 
found that such a collection of rubbish was idolized 
with such pomp, and had even the virtue of expelling 
demons. It was by the assistance of this box that the 
prince discovered the gross impositions of the monks 
and the demoniacs, and he afterwards became a zealous 
Lutheran. 

The following account of the liquefaction of the 
blood of St. Januarius is related by a respectable eye- 
witness : — " The grand procession on this occasion 
was composed of a numerous body of clergy, and an 
immense number of people of all ranks, headed by the 
archbishop of Naples himself, who carried the phial 
containing the blood of the saint. A magnificent robe 
of velvet, richly embroidered, was thrown over the 
shoulders of the bust ; a mitre, refulgent with jewels, 
was placed on its head. The archbishop, with a so- 
lemn pace, and a look full of awe and veneration, ap- 
proached, holding forth the sacred phial which con- 
tained the precious lump of blood ; he addressed the 
saint in the humblest manner, fervently praying that 
he would graciously condescend to manifest his regard 
to his faithful votaries, the people of Naples, by the 
usual token of ordering that lump of his sacred blood 
to assume its natural and original form ; in these pray- 



131 

ers he was joined by the multitude around, particularly 
by the women. My curiosity prompted me to mingle 
with the multitude. I got, by degrees, very near the 
bust. Twenty miuutes had already elapsed since the 
archbishop had been praying with all possible earnest- 
ness, and turning the phial round and round without 
any effect. An old monk stood near the archbishop, 
and was at the utmost pains to instruct him how to han- 
dle, chafe, and rub the phial ; he frequently took it 
into his own hand, but his manoeuvres were as ineffec- 
tual as those of the archbishop. By this time the peo- 
ple had become noisy ; the women Avere quite hoarse 
with praying ; the monk continued his operations with 
increased zeal, and the archbishop was all over in a 
profuse sweat with vexation. An acquaintance whis- 
pered it might be prudent to retire. I directly took 
the hint, and joined the company I had left. An uni- 
versal gloom overspread all their countenances. One 
very beautiful young lady cried and sobbed as if her 
heart had been ready to break. The passions of some 
of the rabble without doors took a different turn ; in- 
stead of sorrow, they were filled with rage and indig- 
nation at the saint's obduracy — and some went so far 
as to call him an old ungrateful yellow-faced rascal. 
It was now almost dark, and, when least expected, the 
signal was given that the miracle was performed. The 
populace filled the air with repeated shouts of joy ; a 
band of music began to play ; Te Deum was sung ; 
couriers were despatched to the royal family (then at 
Portici) with the glad tidings ; the young lady dried 
up her tears ; the countenances of our company bright- 
ened in an instant ; and they sat down to cards, with- 
out further dread of eruptions, earthquakes, or pesti- 
lence." 

The mysteries, as they were called, or representa- 
tions of the Divine Being, the crucifixion, &c. were 
formerly very common in the church of Rome. They 
served for the amusement and instruction of the people ; 
and so attractive were these gross exhibitions in the 
dark ages, that they formed one of the principal orna- 



132 

ments of the reception which was given to princes when 
they entered towns. 

In the year 1437, when Conrad Bayer, bishop of 
Metz, caused the mystery of the Passion to be repre- 
sented on the plain of Veximiel, near that city, Christ 
was personated by an old gentleman named Nicholas 
Neufchatel, of Tourain, curate of Saint Victory, of 
Metz, and who was very near expiring - on the cross, 
had he not been timely assisted. He was so enfeebled, 
that it was agreed another priest should be placed on 
the cross the next day, to finish the representation of 
the person crucified, which was done ; at the same 
time, the said Nicholas undertook to perform the resur- 
rection, which being a less difficult task, he did it, it is 
said, admirably well. Another priest, whose name was 
John De Nicey, curate of Metrange, personated Judas ; 
and he had liked to have been stifled while he hung 
upon the tree, for his neck was dislocated ; this being at 
length luckily perceived, he was quickly cut down, and 
recovered. 

Addison, in his travels through Italy, makes mention 
of a wonderful sermon having been preached to the 
fishes by the famous St. Anthony, who lived about six 
hundred years ago, and is the favourite saint of Padua, 
where a magnificent monument has been erected by the 
Catholics to his memory. 

It seems that when the heretics would not regard 
his preaching, he betook himself to the sea-shore, where 
the river Maxechin disembogues itself into the Adriatic. 
He here called the fish together, in the name of God, 
that they might hear his holy word. The fish came 
swimming towards him in such vast shoals, both from 
the sea and from the river, that the surface of the water 
was quite covered with their multitudes. They quickly 
ranged themselves, according to their several species, 
into a very beautiful congregation, and like so many 
rational creatures, presented themselves before him to 
hear the word of God. 

After addressing them for a length of time, he con- 
eluded in the following words : — " And since for all 




WSBMTEH'Wo IMF ■r^WTOTiOHr,. 
l/aiino displeased Tope- Gregory Tilt, was compelled In- tliat Tordiff to 
do penanee three dovys before his residence irv the depth of u-iider. 




T©!S.TirnRIE BTT3HJE T^I^SITI©^ 
T/as 7>7rodv Tril'unnl in order to &rtort a confession from, its vietcmj- 
often put them, to extreme tortures- one- method is seen i~, /.V enoravin. 



133 

this you cannot employ your tongues in the praises of 
your benefactor, and are not provided with words to 
express your gratitude, make at least some sign of re- 
verence ; bow yourselves at his name ; give some show 
of gratitude, according to the best of your capacities ; 
express your thanks in the most becoming manner that 
you are able ; and be not unmindful of all the benefits 
which have been bestowed upon you." 

He had no sooner done speaking, but — behold a 
miracle ! the fish, as though they had been endued with 
reason, bowed down their heads with all the marks of a 
profound humility and devotion ; moving their bodies 
up and down with a kind of fondness, as approving 
what had been spoken by the blessed father St. Antho- 
ny. The legend adds, that after many heretics, who 
were present at, the miracle, had been converted by it, 
the saint gave his benediction to the fish, and dismissed 
them. 



40. Supremacy of the Pope of Rome. 

The Roman Catholics believe the pope of Rome is, 
under Christ, supreme pastor of the whole church, and 
has a power and jurisdiction over all Christians. He 
is called the successor of St. Peter, and is believed to 
be infallible, that is, he cannot err, when he addresses 
himself to the faithful on matters of doctrine, &c. The 
pope is believed by the protestants to be the Anti- 
christ, the Man of Sin, mentioned in 2 Thess. ii. and 
Rev. xiii. 

" In ages of ignorance and credulity," says a cele- 
brated writer, " the ministers of religion are the objects 
of superstitious veneration. When the barbarians who 
overran the Roman empire first embraced the Christian 
faith, they found the clergy in possession of considera- 
ble power ; and they naturally transferred to those new 
guides the profound submission and reverence which 
they were accustomed to give to the priests of the pa- 
gan religion which they had forsaken. 
12 



134 

It was about the year 606 that pope Boniface III., by 
flattering Phocas, the emperor of Constantinople, one 
of the worst of tyrants, procured for himself the title 
of Universal Bishop. From this time he was raised 
above all others, and his supremacy was by imperial 
authority : it was now also that the most profound ig- 
norance, debauchery, and superstition reigned. From 
this time, the popes exerted all their power in promo- 
ting the idolatrous worship of images, saints, relics, 
and angels. They now took the most blasphemous 
titles, such as Christ's Vicegerent, His Holiness, Prince 
over all Nations and Kingdoms, King of Kings and 
Lord of Lords, The Lord God the Pope, fyc. 

About the year 751, the pope began to establish him- 
self as a temporal prince, and to dethrone kings, and 
put others in their places. Henry IV., emperor of 
Germany, having displeased pope Gregory VII., the 
Roman pontiff summoned a council, and passed the 
following sentence upon him : — " In the name of Al- 
mighty God, and by your authority," said Gregory, 
addressing the members of the council, " I prohibit 
Henry from governing the Teutonic kingdom of Italy ; 
I release all Christians from their allegiance to him ; 
and I strictly forbid all persons to serve or attend him 
as king." 

When this sentence became known, the greater part 
of Henry's subjects cast off their allegiance, and ap- 
peared against him. Henry was humbled ; he came 
to the resolution of throwing himself at the feet of 
Gregory, in order to implore his absolution. The pon- 
tiff was at that time on a visit to the countess or dutch- 
ess Matilda, at Canosa, a fortress on the Appenines. 
At the gate of this mansion the emperor presented 
himself as a humble penitent. He alone was admitted 
within the outer court, where being stripped of his 
robes, and wrapped in sackcloth, he was compelled to 
remain three days, in the month of January, A. D. 
1077, barefoot and fasting, before he was permitted to 
kiss the feet of his holiness. 

The indulgence was, however, granted him ; he was 



135 

permitted to throw himself at the feet of the haughty 
pontiff, who condescended to grant him absolution, after 
he had sworn obedience in all things, and promised to 
submit to his solemn decision. The pontiff, elate with 
triumph, now considered himself as the lord and master 
of all the crowned heads in Christendom, and said in 
several of his letters, that " it was his duty to pull 
down the pride of kings."* 

The following is said to be one form of excommuni- 
cation in the church of Rome. It is called the pope's 
dreadful curse.* 

" By the authority of God Almighty, the Father, 
Son, and Holy Ghost, and of the holy canons, and ot 
the undefiled Virgin Mary, the mother and patroness 
of our Saviour, and of all the celestial virtues, angels, 
archangels, thrones, dominions, powers, cherubims, 
and seraphims. and of the holy patriarchs, prophets, 
and of all the apostles, evangelists, and of the holy 
innocents, who, in the sight of the holy lamb, are 
found worthy to sing the new song, and of the holy 
martyrs and holy confessors, and of the holy virgins, 
and of all the saints, and together with all the holy 
and elect of God ; we excommunicate and anathe- 
matize him or them, malefactor or malefactors, and from 
the threshold of the holy church of God Almighty we. 
sequester them. 

" May the holy choir of the holy virgins, who for 
the honour of Christ have despised the things of the 
world, curse him or them ; may all the saints who, 
from the beginning of the world to everlasting ages, 
are found to be the beloved of God, curse him or them ; 
may the heavens and the earth, and all the holy things 
remaining therein, curse him or them. May he or they 
be cursed wherever he or they be ; whether in their 
house or in the field, or in the highway, or in the path, 
or in the wood, on the water, or in the church ; may he 
or they be cursed in living, in dying, in eating, in drink- 
ing, in being hungry, in being thirsty, in fasting, in 

* Jones' History of the Christian Church. 

* Similar forms of excommunication are used in the Greek church. 



136 

lying, in working, in resting, * * * * * *, and in blood- 
letting ; may he or they be cursed inwardly and out- 
wardly ; may he or they be cursed in the hair of his or 
their head ; may he or they be cursed in his or their 
brain ; may he or they be cursed in the top of his or their 
head, in their temples, in their forehead, in their ears, in 
their eyebrows, in their cheeks, in their jawbones, in 
their nostrils, in their foreteeth or grinders, in their lips, 
in their throat, in their shoulders, in their wrists, in their 
arms, in their hands, in their fingers, in their breast, in 
their heart, and in all the interior parts, to the very 
stomach ; in their reins, in their groin, in their thighs, 
* * * * . * *, in the hips, in the knees, in the legs, in the 
feet, in the joints, and in the nails ; may he or they 
be cursed in all their joints, from the top of the head to 
the sole of the feet ; may there not be a soundness in 
him or them. 

" May the Son of the living God, with all the glory 
of his majesty, curse him or them ; and may heaven, 
with all the powers that move therein, rise against him 
or them, to damn him or them, unless it shall repent 
him or them, or that he or they shall make satisfaction. 
Amen, so be it. Amen." 



41. Inquisition. 

The inquisition is a tribunal in Roman Catholic coun- 
tries, erected by the popes for the examination and pun- 
ishment of heretics. This court was founded in the 
twelfth century, under the patronage of pope Innocent, 
who issued orders to excite Catholic princes and peo- 
ple to extirpate heretics, to search into their number 
and quality, and to transmit a faithful account thereof to 
Rome. Hence, they were called Inquisitors, and gave 
birth to the formidable tribunal called the Inquisition. 

One of the most celebrated inquisitors was one Domi- 
nic, who was canonized by the pope, in order to ren- 
der his authority the more respectable. He and the 
other inquisitors spread themselves into various coun- 
tries, and treated the protestants with the utmost severity ; 



137 

at length the pope, not finding these inquisitors so useful 
as he had imagined, resolved upon the establishment oi 
fixed and regular courts of inquisition ; the first office 
of which was established in Toulouse, and Dominie 
became the first regular inquisitor. 

Courts of inquisition were also established in several 
countries ; but the Spanish inquisition became the most 
powerful and dreadful of any. Even the kings of 
Spain, themselves, though arbitrary in all other respects, 
were taught to dread the power of the lords of the in- 
inquisition. 

This diabolical tribunal takes cognizance of heresy, 
Judaism, Mahometanism, sodomy, polygamy, witch- 
craft, &c. Heresy in their view comprises many sub- 
divisions ; and upon the suspicion of any of these, the 
party is immediately apprehended. Advancing an of- 
fensive proposition ; failing to impeach others who may 
advance such ; contemning church ceremonies ; defacing 
images ; reading books condemned by the inquisi- 
tion 3 lending such books to others to read ; deviating 
from the ordinary practices of the Roman church ; let- 
ting a year pass without going to confession ; eating 
meat on fast days ; neglecting mass ; being present at 
a sermon preached by a heretic ; contracting a friend- 
ship with, or making a present to, or assisting a heretic, 
&c, are all matters of suspicion, and prosecuted accord- 
ingly. 

In the countries where this dreadful tribunal is esta- 
blished, the people stand in so much fear of it, that pa- 
rents deliver up their children, husbands their wives 
and friends, masters their servants, to its officers ; with- 
out daring in the least to murmer or make resistance. 
The prisoners are kept a long time, till they themselves 
turn their own accusers, and declare the cause of their 
imprisonment, for which they are neither told their 
crime nor confronted with witnesses. As soon as they 
are imprisoned, their friends go into mourning, and 
speak of them as dead, not daring to solicit their pardon, 
lest they should be brought in as accomplices. When 
there is no shadow of proof against the pretended crimi- 
12* 



138 

nal, he is discharged, after suffering the most cruel tor- 
tures, a tedious and dreadful imprisonment, and the loss 
of the greater part of his effects. Those who are con- 
demned to death are delivered over to secular power, 
and perish in the flames. 

" Senor Llorente, who was secretary to the inquisi- 
tion of Madrid about the year 1790, makes the follow- 
ing calculation of the number of victims whom the in- 
quisition has sacrificed ; — that during the three hundred 
years from 1481 to 1781, 31,912 heretics perished in 
the flames ; and adding to this period the years up to 
the present time, 17,639 effigies have been burned, 
representing such criminals as the inquisition could not 
catch for more substantial vengeance — and 29 1,456 have 
been condemned to severe penances."* 



42. Grosseteste, Bishop of Lincoln. 

Robert Grosseteste was born about the year 1175, 
and was a divine of principal note in the university of 
Oxford. He associated with both the Mendicant or- 
ders, and was the first lecturer in the Franciscan school 
of that seminary. He seems to have been always 
serious in religion, according to the degree of light 
which he had. 

In the year 1234, he was elected, by the dean and 
chapter, bishop of Lincoln ; and king Henry III. con- 
firmed their choice. He continued to patronize the 
friars. These were his most intimate companions, with 
whom he used to hold conferences on the Scriptures ; 
and at one time he had thoughts of entering into the 
Franciscan order himself. Events, however, occurred, 
which in some measure unfolded to the eyes of the 
bishop the real character of the friars. In 1247 two 
English Franciscans were sent into England to extort 
money for the pope. They applied to the prelates and 
abbots, but seem, at this time at least, to have met with 
little success. Grosseteste was amazed at the insolence 

* British Critic. 



139 

and pompous appearance of the friars, who assured him 
that they had the pope's bull , and who earnestly demanded 
six thousand marks for the contribution of the diocese 
of Lincoln. " Friars," answered he, " with all reverence 
be it spoken, the demand is as dishonorable as it is im- 
practicable. The whole body of the clergy and people 
are concerned in it equally with me. For me, then, to 
give a definite answer in an instant, to such a demand, 
before the sense of the kingdom is taken upon it, would 
be rash and absurd." The native good sense of the 
bishop suggested this answer ; but the true antichris- 
tian character of the pope was as yet unknown to Gros- 
seteste. The blood of our Saviour was about the same 
time pretended to be brought into England, and he had 
the weakness to vindicate the delusion. In 1248 he 
obtained at a great expense, from Innocent IV., letters to 
empower him to reform the religious orders. If he had 
understood at that time the real character of antichrist, 
he would have foreseen the vanity of all attempts to re- 
form the churches, which were grounded on papal 
authority. The rectitude, however, of his own mind, 
was strikingly apparent in the transaction. He saw 
with grief the waste of large revenues made by the 
monastic orders ; and being supported by the pope, as 
he thought, he determined to take into his own hand the 
rents of the religious houses, most probably with a*de- 
sign to institute and ordain vicarages in his diocese, 
and to provide for the more general instruction of the 
people. But the monks appealed to the pope ; and 
Grosseteste, in his old age, was obliged to travel to 
Lyons, where Innocent resided. Roman venality was 
now at its height, and the pope determined the cause 
against the bishop. Grieved and astonished at so unex- 
pected a decision, Grosseteste said to Innocent, " I 
relied on your letters and promises, but am entirely 
disappointed." — ' ; What is that to you?" answered the 
pope ; " you have done your part, and we are disposed 
to favour them. Is your eye evil, because I am good ?" 
With such shameless effrontery can wicked men trifle 
with scriptural passages. The bishop, in a low tone> 



140 

but so as to be heard, said with indignation, " 0, mo- 
ney, how great is thy power, especially at the court of 
Rome !" The remark was bold and indignant, but per- 
fectly just. It behooved Innocent to give some answer ; 
and he used the common method of wicked men in 
such cases, namely, to retort the accusation. " You 
English," said he, " are always grinding and impove- 
rishing one another. How many religious men, per- 
sons of prayer and hospitality, are you striving to de- 
press, that you may sacrifice to your own tyranny and 
avarice?" So spake the most unprincipled of robbers 
to a bishop, whose unspotted integrity was admitted by 
all the world. 

The bishop often preached to the people in the course 
of his perambulation through his diocese ; and he 
required the neighbouring clergy to attend the sermons. 
He earnestly exhorted them to be laborious in minister- 
ing to their flocks ; and the lazy Italians, who by virtue 
of the pope's letters had been intruded into opulent be- 
nefices, and who neither understood the language of the 
people, nor wished to instruct them, were the objects 
of his detestation. He would often with indignation 
cast the papal bulls out of his hands, and absolutely 
refuse to comply with them, saying that he should be 
the friend of Satan if he committed the care of souls to 
foreigners. Innocent, however, persisting in his plan, 
peremptorily ordered him to admit an Italian, perfectly 
ignorant of the English language, to a very rich benefice 
in the diocese of Lincoln ; which Grosseteste absolutely 
refused to obey. Innocent, on receiving this positive 
denial, was incensed beyond measure ; and " Who," 
said he, " is this old dotard, who dares to judge my 
actions ? By Peter and Paul, if I were not restrained 
by my generosity, I would make him an example and 
a spectacle to all mankind. Is not the king of England 
my vassal and my slave ? and, if I gave the word, 
would he not throw him into prison, and load him with 
infamy and disgrace ?" 

In the latter end of the summer of 1253, Grosseteste 
was seized with a mortal disease, at his palace of Buck- 



141 

den ; and he sent for friar John de St. Giles, to con- 
verse with him on the state of the church. He blamed 
Giles, and his brethren the Dominicans, and also the 
Franciscans, because, though their orders were founded 
in voluntary poverty, they did not rebuke the vices of 
the great. " I am convinced," said he, " that both the 
pope, unless he amend his errors, and the friars, except 
they endeavour to restrain him, will be deservedly ex- 
posed to everlasting death." He breathed his last at 
Buckden, October 9th, 1253. Innocent heard of his 
death with pleasure ; and said, with exultation, " I 
rejoice, and let every true son of the Roman church 
rejoice with me, that my great enemy is removed." 
He ordered a letter to be written to king Henry, requir- 
ing him to take up the bishop's body, to cast it out of 
the church, and to burn it. The cardinals, however, 
opposed the tyrant, and the letter was never sent, pro- 
bably on account of the decline of Innocent's health, for 
he died the succeeding year. 



43. Peter Celestine, the Roman Pontiff. 

In the thirteenth century there was one pope who, 
as Milner, in his Church History, remarks, deserves to 
be commemorated in the annals of the church of Christ. 
Peter Celestine was born in Apulia about the year 1221, 
and lived as a hermit in a little cell. He was admitted 
into holy orders ; but after that he lived five years in a 
cave on Mount Moroni, near Sulmona. He was mo- 
lested with internal temptations, which his confessor 
told him were a stratagem of the enemy that would 
not hurt him if he despised it. He founded a mo- 
nastery at Mount Moroni, in 1274. The see of Rome 
having been vacant two years and three months, Ce- 
lestine was unanimously chosen pope, on account of 
the fame of his sanctity. The archbishop of Lyons, 
presenting him with the instrument of his election, con- 
jured him to submit to the vocation. Peter, in asto- 
nishment, prostrated himself on the ground ; and after 



142 

he had continued in prayer some time, he rose up, and 
fearing to oppose the will of God, he consented to his 
election, and took the name of Celestine V. 

Since the days of the first Gregory, no pope had 
ever assumed the pontifical dignity with more purity 
of intention. But he had not Gregory's talents for 
business and government ; and the Roman see was im- 
mensely more corrupt in the thirteenth than it was in 
the sixth century. Celestine soon became sensible of 
his incapacity ; he was lost as in a wilderness. He 
attempted to reform abuses, to retrench the luxury of 
the clergy — to do, in short, what he found totally imprac- 
ticable. He committed mistakes, and exposed himself 
to the ridicule of the scornful. His conscience was 
kept on the rack through a variety of scruples, from 
which he could not extricate himself; and from his ig- 
norance of the world, and of canon law, he began to 
think he had done wrong in accepting the office. He 
spent much of his time in retirement ; nor was he easy 
there, because his conscience told him that he ought to 
be discharging the pastoral office. Overcome with anx- 
iety, he asked Cardinal Cajetan whether he might not 
abdicate ? It was answered, yes. Celestine gladly 
embraced the opportunity of assuming again the cha- 
racter of brother Peter, after he had been distressed 
with the phantom of dignity for four or five months. 
He abdicated in 1294. The last act of his pontificate 
was worthy of the sincerity of his character. He made 
a constitution, that the pontiff might be allowed to ab- 
dicate, if he pleased. It is remarkable that no pope 
has, since that time, taken the benefit of this constitu- 
tion. 

That same Cajetan who had encouraged his resigna- 
tion contrived to be elected his successor, and took the 
name of Boniface VIII. Though Peter had given the 
most undoubted proofs of his love of obscurity, and de- 
sired nothing more than that he might spend the rest of 
his days in private devotion ; yet Boniface, who mea- 
sured other men by himself, apprehended and impri- 
soned him, lest he should revoke his resignation. 



143 

Peter gave such proofs of his sincerity as convinced 
all persons, except Boniface himself, that nothing was to 
be dreaded from his ambition. The tyrant sent him 
into the castle of Fumone, under a guard of soldiers ; 
the old hermit was shut up in a hideous dungeon, and 
his rest was interrupted by the jailers, who nightly dis- 
turbed his sleep. These insults and hardships he seems 
to have borne with Christian patience and meekness. 
He sent this message to Boniface ; "lam content ; I 
desired a cell, and a cell you have given me." But am- 
bition is made of sterner stuff than to yield to the sug- 
gestions of conscience or humanity. In the year 1296, 
after an imprisonment of ten months, Celestine died of 
a fever, most probably contracted by the unworthy treat- 
ment which he received. 



44. The Albigenses. 

AIM, an inconsiderable town in Languedoc, has had 
the honour of giving the name of Albigeois, or Albigen- 
ses, to the protestants of France, who were distinguish- 
ed in the thirteenth century by their determined oppo- 
sition to the usurpations of the pope ; but whose entire 
history occupies little more than half a century. 

It was at this place that a celebrated public confer- 
ence was held between the opponents and the adherents 
of the church of Rome. This conference was held in 
the .year 1176, which gave the name of Albigenses to 
all such as avowed the principles then and there pub- 
licly advanced against the superstition and abuses of the 
Romanists. The conference at Albi was the prelude to 
the bloody drama which commenced at the beginning 
of the thirteenth century. The popish bishops, priests, 
and monks, who took part in that conference, finding 
that they could not persuade their adversaries to join in 
communion with themselves, tried to compel them, and 
began by ascribing false sentiments to the advocates of 
the cause against which they could not prevail in fair 
argument. They branded them with the name of Ari- 
ans and Manichees ; they preached against them in the 



144 

cities and villages, and charged them with atrocities of 
which they never were guilty. 

Raymond, Count of Thoulouse (and sovereign of 
the provinces where the doctrines propounded at Albi, 
and from thenceforward styled Albigensian, had long 
taken deep root), was solemnly invoked by the pope to 
exterminate the heretics by an armed force. But Ray- 
mond was too well convinced of the value which his 
state derived from the enterprising and industrious spi- 
rit of his nonconforming subjects, to comply with this 
demand. His refusal drew down fresh denunciations 
from the pope, and renewed charges of scandalous pro- 
ceedings against the protestants. To refute these slan- 
ders the protestants consented to hold another meeting 
with the Romanists, at Montreal, in the year 1206. 
The same opinions were freely expressed as before at 
Albi, and soon afterwards a general crusade was preach- 
ed, not only against the impugners of the papal authority, 
but against all who should protect or refuse to destroy 
them. Count Raymond himself was involved in the 
edict of excommunication; and the term Albigenses 
was indiscriminately applied to all such of the natives 
of the south of France as had incurred the resentment 
of the Roman pontiff, either by questioning his infal- 
libility, or refusing to persecute those who question- 
ed it. 

The Romanists record, as meritorious deeds, instances 
of carnage and spoliation committed by their own peo- 
ple, and do not disguise that the forces opposed to the 
Albigenses massacred the inhabitants of whole towns 
and villages ; that they tivice put " sixty thousand" to 
the sword ; burnt " three hundred" in one castle, " and 
eighty in another." 

At the siege of Marmande, Prince Louis induced the 
inhabitants to deliver up the town upon his sacred pro- 
mise that their lives should be spared. But all the men, 
women, and children, five thousand in number, were 
massacred, in order that this human holocaust might 
bring God's blessing upon the arms of the crusaders. 
The slaughter was in direct opposition to the will of 



145 

Louis ; but the council of the bishop of Saintes pre- 
vailed. " My advice," said that prelate, "is that you 
immediately kill and burn all these people as heretics 
and apostates, and that none of them be left alive." 
Romish authors record this fact. 

The only enemy the Albigenses had was the Roman 
church, and when their legitimate prince, the count of 
Thoulouse, after being reproached for indulging pity 
for the heretics, and saving them from punishment, was 
solicited by the popish clergy to carry the sentence of 
the church into effect against them, he pleaded that 
" he could not and dare not undertake any thing against 
them." And why ? " Because," said he, " the majority 
of the lords, and the greatest part of the common peo- 
ple, have drunk the poison of their infidelity." The 
count was writing to the abbot of Cisteaux, and there- 
fore he spoke in language which that churchman would 
understand. 

In the celebrated conference at Albi, which gave name 
to the Albigenses, where the leaders of protestants were 
met face to face by their accusers, the burden of the 
lay which was echoed in full chorus against them, was 
" heresy" and " infidelity." No insurrection, no act 
of iniquity, was so much as mentioned in the impeach- 
ment. The Albigenses were condemned as heretics, 
excommunicated, and anathematized ; and all Christian 
powers, whether civil or ecclesiastical, were exhorted 
and commanded by the pope to exterminate a race of 
people whose principles (as the bull of extermination 
set forth) were subversive of all religion, natural and 
revealed, and of every moral tie. 

When Innocent III. found it was not enough to ex- 
communicate Raymond of Thoulouse, and to lay his 
territories under an interdict, he resorted to a measure 
which bigotry has ever found to be much more effect- 
ual than preaching or persuasion. He determined to 
hasten the work of conversion by fire and sword. For 
this purpose he first instituted the inquisition, and com- 
missioned the members of that execrable tribunal with 
full powers to search out and denounce as infidels de- 
13 



146 

serving of death, all such as should dispute the authority 
of the Roman see. He then enlisted the very worst 
passions of men in his service ; promised the pardon 
of sins, the property of the heretics, and the same pri- 
vileges which had been granted to those who fought 
against the Saracens in Palestine, to all who would 
" take the cross against the Albigenses." 

The prospect of absolution, of booty, of freedom 
from restraint, and the barbarous superstition of the 
times brought hordes of relentless savages upon the de- 
voted Albigenses ; and Simon de Montfort, by general 
consent, was put at the head of the crusaders. 

Chassineuil was one of the first places that fell before 
the invaders. It capitulated. The garrison was per- 
mitted to march out, but the inhabitants were left to the 
sentence of the pope's legate. He pronounced them 
to be heretics, and all were committed to the flames. 
Beziers was attacked next. It relied upon the strength 
of its walls and the courage of its defenders ; but the 
multitude of assailants was such that "it appeared as 
if the whole world was encamped before it." The city 
was taken at the first assault, and some of the crusaders, 
thirsting after heretic blood only, desired the legate to 
take care and have a distinction made between the faith- 
ful and the unbelievers. "Kill a//," said the pope's repre- 
sentative ; " the Lord will afterwards select those that 
are his." The sentence of death was fulfilled to the 
very letter, and all were slain. Of men, women, and 
children, not one was left alive, and the town was re- 
duced to ashes. 

The forces of de Montfort marched on in triumph to 
invest Carcassone. Strong intercession was made to 
the legate in favour of the young viscount, who was 
shut up with the citizens of Carcassone ; and the terms 
of mercy offered to him were, that he might quit the 
city with twelve others, upon condition of surrendering 
up the rest of the townsmen and soldiers to the pleasure 
of the besiegers. " Rather than comply with the de- 
mand of the legate," replied the heroic youth, " I would 
give myself to be flayed alive." The people of the city 



147 

afterwards escaped by a secret passage. The legate 
took possession of Carcassone " in the name of the 
church," and in malignant resentment at the thought of 
so many victims haying escaped his fury, burnt or hang- 
ed three hundred knights who had previously capitu- 
lated upon the guaranty of his solemn oath that they 
should not be put to death ! 

Levaur was one of the cities which made the most 
memorable defence. By their frequent sorties, their 
perseverance in repairing the breaches, and intrepid ex- 
posure of life upon the walls, the Albigenses showed 
upon this and all other occasions, a generous courage, 
which would have insured success to the cause if the 
ranks of their enemies had not been filled up by hosts 
of new levies, as fast as they were thinned by the casu- 
alties of the war. In the year 1212 the army of the 
crusaders was four times renewed ; and so universally 
was it understood to be the quarrel of the church that 
ecclesiastical dignitaries came from all quarters to give 
a colour to the proceedings. A practicable breach was 
soon made in the walls, and a monkish historian relates 
that the bishops, the abbot of Courdieu, who exercised 
the functions of vice-legate, with all the priests, clothed 
in their sacred vestments, gave themselves up to thanks- 
giving when they saw the carnage beginning, and sung 
the hymn, Veni Creator. He mentions, also, that when 
the castle of Amery fell, eighty knights were taken and 
condemned to be hanged ; but as this process was too 
slow, an order was given to destroy them en masse ; 
that the order " was received by the pilgrims with avi- 
dity, and that they burnt the heretics alive, with great 

At length this horrible war ended as it began, by 
command of the sovereign pontiff, because all open re- 
sistance to his will was put down, and popish ascend- 
ancy was finally established in a quarter where the right 
of liberty of conscience had hitherto been claimed from 
the first introduction of the gospel. The church had 
gained her object by the total destruction of all who 
dared to oppose her. There remained no Albigenses 



148 

in the south of France bold enough to preach their 
doctrines, or administer their forms of worship. Some 
of the more fortunate had fled to other countries, where 
they preserved and kept alive the lamp of truth amidst 
the surrounding darkness. The extirpation was so 
complete that in less than thirty-three years from the 
beginning of the crusade, the Albigenses were no more ; 
and when protestantism reared its head again in Pro- 
vence and Languedoc, after an interval of three centu- 
ries, it was recognised under another name. 



45. Persecution of the Waldenses. 

In the darkest period in the history of the Christian 
church, there have ever been some who have borne 
their testimony in support of the pure doctrines of 
Christianity, and raised their voices against the general 
corruption of the church. 

The most distinguished of these reformers were the 
Waldenses, who made their appearance about the year 
1160. They were the most numerous about the valley 
of Piedmont. 

Peter Waldo, an opulent merchant of Lyons, in 
France, being extremely zealous for the advancement 
of true piety and Christian knowledge, caused a trans- 
lation of the four gospels, and other parts of the Holy 
Scriptures, to be made into the French language. Pe- 
rusing these books with deep attention, he perceived that 
the religion which was taught by the church of Rome 
was totally different from that which was taught by 
Christ and his apostles. Being animated with zeal for 
the truths of the gospel, he abandoned his mercantile 
vocation, distributed his riches among the poor, and 
forming an association with other pious men who had 
adopted his sentiments, he began in 1180, as a public 
teacher, to instruct the multitude in the doctrines and 
precepts of Christianity. 

The attempts of Peter Waldo and his followers were 
crowned with great success ; they formed religious as- 



149 

semblies, first in France, then in Lombardy, from 
whence they propagated their sect thorughout the other 
provinces of Europe with great rapidity, and with such 
invincible fortitude that neither fire nor sword, nor 
the most cruel inventions of merciless persecution, 
could damp their zeal, or entirely ruin their cause. 

The Roman pontiff and his ministers often instigated 
the civil rulers to exterminate or drive the Waldenses 
from their dominions. For this purpose, troops were 
sent against them many times, who plundered and de- 
stroyed their villages, and murdered many of the inof- 
fensive inhabitants. 

The persecution in 1655, 1656, and 1686 was car- 
ried on with peculiar rage and violence, and seemed to 
threaten nothing less than the total extinction of this un- 
happy people. They were hunted like wild beasts upon 
the rocks and mountains, where they fled for safety. 
The banditti and soldiers of Piedmont massacred all 
sorts of persons, of every age, sex, and condition; they 
were dismembered, and hung up ; females violated, and 
numerous other horrid atrocities committed. 

The few Waldenses that survived were indebted for 
their existence and support to the intercession made for 
them by the English and Dutch governments, and also 
by the Swiss cantons, who solicited the clemency of 
the duke of Savoy on their behalf. 

Milton, the poet, who lived at this time, touched with 
sympathy for the suffering of the Waldenses, penned 
the following exquisite sonnet: 

On the late Massacre in Piedmont. 

Avenge, O Lord, thy slaughter'd saints, whose bones 
Lie scatter'd on the Alpine mountains cold; 
E'en them who kept thy truth so pure of old, 
When all our fathers worshipp'd stocks and stones, 
Forget not ; in thy book record their groans 
Who were thy sheep, and in their ancient fold 
Slain by the bloody Piedmontese, that roll'd 
Mother with infant down the rocks. Their moans 
The vales redoubled to hills, and they 
To heav'n, their martyr'd blood and ashes sow 

13* 



150 

O'er all th' Italian fields, where still doth sway 
The tripled tyrant ; that from these may grow 
A hundred fold, who, having learned thy way, 
Early may fly the Babylonian wo. 



46. Mendicants, or begging Friars. 

This sort of society began in the thirteenth century' 
and the members of it, by the tenor of their institution* 
were to remain entirely destitute of all fixed revenues 
and possessions ; though in process of time their num- 
ber became a heavy tax upon the people. Innocent III. 
was the first of the popes who perceived the necessity 
of instituting such an order ; and accordingly, he gave 
such monastic societies as made a profession of poverty 
the most distinguishing marks of his protection and 
favour. They were also encouraged and patronized by 
the succeeding pontiffs, Avhen experience had demon- 
strated their public and extensive usefulness. But when 
it became generally known that they had such a pecu- 
liar place in the esteem and protection of the rulers of 
the church, their number grew to such an enormous and 
unwieldly multitude, and swarmed so prodigiously in 
all the European provinces, that they became a burden, 
not only to the people, but to the church itself. The 
great inconvenience that arose from the excessive 
multiplication of the Mendicant orders was remedied 
by Gregory X., in a general council, which he assem- 
bled at Lyons in 1272 ; for here all the religious orders 
that had sprung up after the council held at Rome in 
1215, under the pontificate of Innocent III., were sup- 
pressed ; and the extravagant multitude of Mendicants, 
as Gregory called them, were reduced to a smaller 
number, and confined to the four following societies or 
denominations, viz. the Dominicans, the Franciscans, the 
Carmelites, and the Augustins, or hermits of St. Au- 
gustine. 

As the pontiffs allowed these four Mendicant orders 
the liberty of travelling wherever they thought proper, 
of conversing with persons of every rank, of instructing 



151 

the youth and multitude wherever they went ; and as 
those monks exhibited, in their outward appearance 
and manner of life, more striking marks of gravity and 
holiness than were observable in the other monastic 
societies, they rose all at once to the very summit of 
fame, and were regarded with the utmost esteem and 
veneration through all the countries of Europe. The 
enthusiastic attachment to these sanctimonious beggars 
went so far, that, as we learn from the most authentic 
records, several cities were divided or cantoned out 
into four parts, with a view to these four orders : the first 
part being assigned to the Dominicans, the second to 
the Franciscans, the third to the Carmelites, and the 
fourth to the Augustins. The people were unwilling 
to receive the sacraments from any other hands than 
those of the Mendicants, to whose churches they 
crowded to perform their devotions while living, and 
were extremely desirous there to deposite, also, their re- 
mains after death. Nor did the influence and credit of 
the Mendicants end here ; for we find in the history of 
this and of the succeeding ages, that they were em- 
ployed not only in spiritual matters, but also in tem- 
poral and political affairs of the greatest consequence ; 
in composing the differences of princes, concluding 
treaties of peace, concerting alliances, presiding in 
cabinet councils, governing courts, levying taxes, and 
other occupations, not only remote from, but absolutely 
inconsistent with, the monastic character and profession. 
However, the power of the Dominicans and Francis- 
cans greatly surpassed that of the other two orders, in- 
somuch that these two orders were, before the reforma- 
tion, what the Jesuits have been since that happy and 
glorious period — the very soul of the hierarchy, the 
engines of the state, the secret springs of all the motions of 
the one and the other, and the authors and directors of 
every great and important event, both in the religious 
and political world. By very quick progression their 
pride and confidence arrived at such a pitch, that they 
had the presumption to declare publicly, that they had a 
divine impulse and commission to illustrate and main- 






152 

tain the religion of Jesus. They treated with the ut- 
most insolence and contempt all the different orders of 
the priesthood ; they affirmed, without a blush, that the 
true method of obtaining salvation was revealed to them 
alone ; proclaimed with ostentation the superior efficacy 
and virtue of their indulgences ; and vaunted beyond 
measure their interest at the court of heaven, and their 
familiar connexions with the Supreme Being, the Vir- 
gin Mary, and the saints in glory. By these impious 
wiles they so deluded and captivated the miserable, and 
blinded the multitude, that they would not intrust any 
other but the Mendicants with the care of their souls. 
They retained their credit and influence to such a de- 
gree towards the close of the fourteenth century, that 
great numbers of both sexes, some in health, others in 
a state of infirmity, others at the point of death, earnestly 
desired to be admitted into the Mendicant order, which 
they looked upon as a sure and infallible method of 
rendering heaven propitious. Many made it an essen- 
tial part of their last wills, that their bodies after death 
should be wrapped in old ragged Dominican or Fran- 
ciscan habits, and interred among the Mendicants. For 
such was the barbarous superstition and wretched 
ignorance of this age, that people universally believed 
they should readily obtain mercy from Christ at the day 
of judgment, if they appeared before his tribunal asso- 
ciated with the Mendicant friars. 

About this time, however, they fell under an univer- 
sal odium ; but being resolutely protected against all 
opposition, whether open or secret, by the popes, who 
regarded them as their best friends and most effectual 
supports, they suffered little or nothing from the efforts 
of their numerous adversaries. In the fifteenth century, 
besides their arrogance, which was excessive, a quar- 
relsome and litigious spirit prevailed among them, and 
drew upon them justly the displeasure and indignation 
of many. By affording refuge at this time to the 
Beguins in their order, they became offensive to the 
bishops, and were hereby involved in difficulties and 
perplexities of various kinds. They lost their credit 



153 

in the sixteenth century by their rustic impudence, 
their ridiculous superstitions, their ignorance, cruelty, 
and brutish manners. They discovered the most bar- 
barous aversion to the arts and sciences, and expressed 
a like abhorrence of certain eminent and learned men, 
who endeavoured to open the paths of science to the 
pursuits of the studious youth, recommended the cul- 
ture of the mind, and attacked the barbarism of the 
age in their writings and discourses. Their general 
character, together with other circumstances, concurred 
to render a reformation desirable, and to accomplish 
this happy event. 

Among the number of Mendicants are also ranked 
the Capuchins, Recollects, Minims, and others, who 
are branches or derivations from the former. 

Buchanan tells us, the Mendicants in Scotland, under 
an appearance of beggary, lived a very luxurious life ; 
whence one wittily called them, not Mendicant,, but 
Manducant friars. — Buck's Theological Dictionary, 



47. John Wickliffe, the first English Reformer. 

This famous man was born in Yorkshire, in 1324. 
He was professor of divinity at Oxford for many 
years. England, at this time, was completely under 
the papal dominion. The pure gospel of Christ was 
almost wholly buried beneath the load of errors and 
deceits which the corruption, pride, and ignorance of 
the pope and Romish clergy had introduced. The 
country swarmed with the Mendicant orders ; who, 
invading the universities, attempted to persuade the 
students to join their fraternity. This state of things 
at length aroused the indignation of WicklifTe, who 
had for a long time been much concerned on its ac- 
count ; and he commenced writing against the Mendi- 
cant orders, and even against the tyranny of the pope ; 
denying his power to be beyond that of any bishop, 
and asserting that the bread and wine used in the sa- 
crament was not turned into the real body and blood of 



154 

Christ. He declared the gospel to be a sufficient rule 
of life, without any other ; that if a man was truly peni- 
tent towards God, it was sufficient, without making a 
confession to the priests ; that friars (an order in the 
Romish church, who supported themselves by begging) 
should labour for their support ; and that Christ never 
meant his word to be locked up in a learned language, 
which the poor could not understand ; but that it 
was to be read and understood by all classes of men. 
He therefore translated the whole Bible into the Eng- 
lish language, and circulated it abroad ; which was 
read, and by it very many were made wise unto sal- 
vation. 

These new doctrines greatly enraged the bishops, 
monks, and priests ; who summoned him to appear be- 
fore them in St. Paul's church, London, to answer for 
his conduct. On the appointed day, he went, accom- 
panied by the duke of Lancaster, and others ; and it 
was with great difficulty they could gain an entrance, 
on account of the vast crowds that had assembled to 
hear the trial. Just as the trial commenced, a violent 
quarrel arose between the duke and bishop of London, 
as to whether Wickliffe should be permitted to sit 
down. One angry word led to another, till at length 
both parties became so furious, that a riot ensued, and 
the assembly broke up. By this means he escaped 
the malicious intentions of his enemies. In the mean 
time his followers increased greatly. Again he was 
apprehended; but so many persons interested them- 
selves in his favour, that he was released, with a charge 
to preach no more. This charge did not quench his 
zeal, or daunt him in the least. 

Some time after this, his enemies succeeded in 
having a law passed, the object of which was to im- 
prison him and his followers ; this was the beginning 
of a violent persecution, which was carried on against 
him without mercy. 

His latter days were spent in peace. He died at Lut- 
terworth, 1385. So great was the malice of his ene- 
mies, that forty years after his death, they dug up his 



155 

bones, burned them, and threw the ashes into the 
river. 

His doctrines, however, were not to be destroyed ; 
and all the combined efforts of his enemies could not 
crush his followers ; and although some were burnt, 
and others barbarously tortured and imprisoned, still 
others arose who bore decided testimony to the truth. 

He was the author of a great number of books, tracts, 
&c, some of which were dispersed into Germany 
and Bohemia, thus preparing the way for that glo- 
rious reformation of religion afterwards effected by 
Martin Luther ; in consequence of which, Wickliffe is 
often called " the morning star of the Reformation." 



48. Translation of the Bible into the English 
Language. 

The first English Bible we read of was that trans- 
lated by J. Wickliffe, about the year 1360, but never 
printed ; though there are manuscript copies of it in se- 
veral public libraries. The first printed Bible in our 
language was that translated by TV. Tindal, assisted 
by Miles Coverdale, printed abroad in 1526; but most 
of the copies were bought up and burnt by bishop 
Tunstal and sir Thomas Moore. It contained only the 
New Testament, and was revised and republished by 
the same persons in 1530. 

After this, several translations were made — such as 
Mathews' Bible, in 1537, being published by John Ro- 
gers, under the borrowed name of John Mathews ; 
Cranmer's Bible, in 1540, having been examined and 
prefaced by archbishop Cranmer; Geneva Bible, so 
called from having been printed in Geneva, which was 
the first English Bible where any distinction of verses 
was made ; and the bishops' Bible, so termed from se- 
veral bishops having been employed in the translation 
of it. After the translations of the Bible by the bishops, 
two other private versions had been made of the New 
Testament; the first by Lawrence Thompson, from 



156 

Beza's Latin edition, with the notes of Beza, published 
in 1582, in quarto, and afterwards in 1589, varying 
very little from the Geneva Bible ; the second, by the 
papists at Rheims, in 1584, called the Rhemish Bible, 
or Rhemish translation. 

In consequence of dissatisfaction with those transla- 
tions, king James I. selected fifty-four persons, emi- 
nent in learning, and particularly well acquainted with 
the original languages in which the Old and New Tes- 
taments were written, to make a new translation of the 
whole Bible. In the year 1607, forty-seven of those 
persons (the other seven having probably died) as- 
sembled together and arranged themselves into com- 
mittees, to each of which a portion was given to trans- 
late. They were favoured not only with the best 
translations, but with the most accurate copies, and the 
various readings of the original text. After about three 
years' assiduous labour, they severally completed the 
parts assigned them. They then met together, and 
while one read the translation newly formed, the rest 
had each a copy of the original text in his hand, or 
some one of the ancient versions ; and when any diffi- 
culty occurred they stopped, till, by common consulta- 
tion, it was determined what was most agreeable to the 
inspired original. This translation was first published 
A. D. 1613, and is the one that has been, ever since 
that time, printed by public authority, and the same 
now in common use. 

The following is a specimen of WicklihVs New 
Testament, in the old English of his time : — 

" Matth. x. 25, 26. In thilke tyme Jhesus answeride 
& seid, I knowleche to thee, Fadir, Lord of Hevene 
& of earthe, for thou hast hid these thingis fro wise 
men and redy, & hast schewid hem to littl children. 
So, Fadir ; for so it was plesynge to fore thee. 

" John x. 26-30. Ye beleven not, for ye ben not of 
my scheep. My scheep heren my vois, and I knowe 
hem, and thei suen me. And I gyve to hem ever- 
lastynge life, & thei schulen not perische, withouten 




MASSACRE ©3? the"WAILI!)E^SE§ , 
About tliejear 7636 fJw Waldenses in the rallies of Piedmont, refusing 
to embrace tlie Catholic Faith suffered the vengeance of fliePapal power 




BTLHRJSrflMifr ®f THE IB ©STIES ©FWlKCKlLJlffiTE 
ll'ie/d/ffe the English-Reformer died ' vi 1385 TTis enemies for(v rears after 
Ids dra/h, burnt Iw bones, and threw the ashes into the river. 



157 

e-nd; & noon schal rauysche hem fro myn hond. 
That thing that my Fadir gaf to me, is more than alle 
thingis : & no man may rauysche from my Fadirs 
hond. I & the Fadir ben onn. 
" Rom. ix. 12. It was seid to hem, that the more 
schulde serve the lesse : as it is written, Iouyde 
Jacob, but I hatide Esau. What therfore schulen 
we scie ? wher wickidnesse be enentis God ? God 
forbede. For he seith to Moises, I schal have mercy 
on whom I have mercy. Therefore, it is not neither 
of man willynge, neither rennynge ; but of God 
hauynge mercy. And the Scripture seith to Farao, 
For to this thinge have I styrrid thee, that I schewe 
in the my vertu, and that my name be teeld in all 
erthe. Therefore of whom God wole, he hath mercy ; 
& whom he wole he endurith. Thanne seith thou 
to me, what is sought ghit, for who withstondith 
his will ? Oo man what art thou that answerist to 
God ? Wher a maad thing seith to him that maad it, 
What hast thou made me so ? Wher a pottere of 
cley hath not power to make, of the same gobet, oo 
vessel unto onour, a nothir into dispyt !" 
The following is (according to Dr. Clarke), the first 
translation of the 13th chapter of 1st Corinthians, which 
is known to exist in the English language. The pe- 
culiar orthography and points are preserved as in the 
manuscript. The words printed in italics may be con- 
sidered the translator's marginal readings ; for though 
incorporated with the text, they are distinguished from 
it by having lines drawn underneath. 
" Gyf I speke with tungis of men an aungels sotheli I 
have not charite : I am maad as brasse sounynge or a 
symbale tynking. And gif I schal have prophecie 
and have knowen alle mysteries and alle kunnynge 
or science, and gif I schal have al feith so that I over 
bere hillis fro oo place to an other, forsothe gif I schal 
not have charite : I am nougt. And gif I schal de- 
perte al my goodis into metis of pore men. And gif 
I schal bitake my body so that I brenne forsothe gif 
I schal not have charite it profltith to me no thing. 
14 



158 

Charite is pacient or suffringe. It is denynge or of 
good wille. Charite envyeth not. It doth not gyle 
it is not inblowen with pride it is not ambyciouse or 
covetouse of wirschippis. It seekyth not the thingis 
that ben her owne. It is not stirrid to wrath, it 
thinkith not yvel, it joyeth not on wickidnesse ; for- 
sythe it joyeth to gydre to treuthe. It suffreth alle 
thingis, itbileeveth alle thingis. It hopith alle thingis ; 
it susteeneth alle thingis. Charite fallith not doun. 
Whether prophecies schuln be voide eyther langagis 
schuln ceese : eyther science shal be destruyed. For- 
sothe of party we han knowen : and of partye pro- 
pecien. Forsothe whenne that schal cum to that is 
perfit : that thing that is of partye schal be avoydid. 
When I was a litil chiilde : I spake as a litil chiilde. 
I understode as a litil chiilde : I thougte as a littil 
chiilde. Forsothe whenn I was maad a man : I 
avoydid the thingis that weren of a litil childe. For- 
sothe we seen now bi a mirror in derenesse : thanne 
forsothe face to face. Nowe I know of partye: 
thanne forsothe I schal know as I am known. Nowe 
forsothe dwellen feith, hoope, charite. These three : 
forsothe the more of hem is charite." 



49. Lollards. 

The term Lollards is given to a religious sect dif- 
fering in many points from the church of Rome, which 
arose in Germany about the beginning of the fourteenth 
century ; and some writers have imagined that this term 
is so applied from Walter Lollard, who began to dog- 
matize in 1315, and was burnt at Cologne; though 
others think Lollard was no surname, but merely a 
term of reproach applied to all heretics who concealed 
the poison of error under the appearance of piety. 

The monk of Canterbury derives the origin of the 
word lollard among us from lolium, " a tare," as if the 
Lollards were the tares sown in Christ's vineyard. 
Abelly says that the word signifies " praising God," 



159 

from the German loben, " to praise," and heu, " lord," 
because the Lollards employed themselves in travelling 
about from place to place, singing psalms and hymns. 
Others, much to the same purpose, derive lollhard, lull- 
hard, or lollert, lullert, as it was written by the ancient 
Germans, from the old German word, lullen, loilen, or 
fallen, and the termination hard, with which many of 
the high Dutch words end. Loilen signifies " to sing 
with a low voice," and therefore lollard is a singer, or 
one who frequently sings ; and in the vulgar tongue of 
the Germans it denotes a person who is continually 
praising God with a song, or singing hymns to his 
honour. 

The Alexians or Cellites were called Lollards be- 
cause they were public singers, who made it their busi- 
ness to inter the bodies of those who died of the plague, 
and sang a dirge over them, in a mournful and indistinct 
tone, as they carried them to the grave. The name 
was afterwards assumed by persons that dishonoured it ; 
for we find among those Lollards who made extraor- 
dinary pretences to religion, and spent the greatest part 
of their time in meditation, prayer, and such acts of 
piety, there were many abominable hypocrites, who 
entertained the most ridiculous opinions, and concealed 
the most enormous vices under the specious mark of 
this extraordinary profession. Many injurious asper- 
sions were therefore propagated by the priests and 
monks, against those who assumed this name ; so that, 
by degrees, any person who covered heresies or crimes 
under the appearance of piety, was called a Lollard. 
Thus the name was not used to denote any one par- 
ticular sect, but was formerly common to all persons or 
sects who were supposed to be guilty of impiety 
towards God, or the church, under an external profes- 
sion of great piety. However, many societies, consist- 
ing both of men and women, under the name of Lollards, 
were formed in most parts of Germany and Flanders, 
and were supported partly by their labours, and partly 
by the charitable donations of pious persons. The ma- 
gistrates and inhabitants of the towns where these 



160 

brethren and sisters resided, gave them particular marks 
of favour and protection, on account of their great use- 
fulness to the sick and needy. They were thus sup- 
ported against their malignant rivals, and obtained many 
papal constitutions, by which their institute was con- 
firmed, their persons exempted from the cognizance of 
the inquisitor, and subjected entirely to the jurisdiction 
of the bishops ; but as these measures were insufficient 
to secure them from molestation, Charles, duke of Bur- 
gundy, in the year 1472, obtained a solemn bull from 
Sextus IV., ordering that the Cellites or Lollards should 
be ranked among the religious orders, and delivered 
from the jurisdiction of the bishops. And pope Julius 
II., granted them still greater privileges, in the year 
1506. Mosheim informs us that many societies of this 
kind are still subsisting at Cologne, and in the cities of 
Flanders, though they have evidently departed from 
their ancient rules. 

Lollard and his followers rejected the sacrifice of the 
mass, extreme unction, and penances for sin ; arguing 
that Christ's sufferings were sufficient. He is said, 
likewise, to have set aside baptism, as a thing of no 
effect ; and repentance as not absolutely necessary, &c. 
In England, the followers of WicklifFe were called, by 
way of reproach, Lollards, from the supposition that 
there was some affinity between some of their tenets ; 
though others are of opinion that the English Lollards 
came from Germany. — Buck's Theological Dictionary. 



50. John Oldcastle, or Lord Cobham. 

About 1413, during the reign of Henry V., a uni- 
versal synod of all the bishops and clergy of England 
was collected by archbishop Arundel, in St. Paul's 
church, London. The principal object of this assem- 
bly was to repress the growing sect of reformers, and 
as sir John Oldcastle (lord Cobham) had on all oc- 
casions discovered a partiality for this sect, the resent- 



161 

ment of the archbishop, and of the whole body of the 
clergy, was particularly levelled at this nobleman. Cer- 
tainly, at that time, no man in England was more ob- 
noxious to the ecclesiastics ; for he made no secret of 
his opinions. He had very much distinguished him- 
self in opposing the abuses of popery. At a great ex- 
pense he had collected, transcribed, and dispersed the 
works of WicklifTe among the common people, without 
reserve ; and it is well known that he maintained a 
great number of itinerant preachers in many parts of the 
country. This nobleman was arrested by the king's 
order, and lodged in the tower of London. On the day 
appointed for his trial, Thomas Arundel, the arch- 
bishop, " sitting in Caiaphas' room, in the chapter- 
house at St. Paul's," with the bishops of London and 
Winchester, sir Robert Morley brought personally be- 
fore him lord Cobham, and left him there for the time. 
"Sir," said the primate, "you stand here both de- 
tected of heresies and also excommunicated for con- 
tumacy. Notwithstanding we have, as yet, neither 
shown ourselves unwilling to give you absolution, nor 
yet do at this hour, provided you would meekly ask 
for it." 

Lord Cobham took no notice of this offer, but de- 
sired permission to read an account of his faith, which 
had long been settled, and which he intended to stand 
to. He then took out of his bosom a certain writing 
respecting the articles whereof he was accused, and 
when he had read it, he delivered the same to the arch- 
bishop. 

"I never trespassed against you," said this intrepid 
servant of God ; " and therefore I do not feel the want 
of your absolution." He then kneeled down on the 
pavement, and lifting up his hands to heaven, he said, 
"I confess myself here unto thee, my eternal living 
God, that I have been a grievous sinner. How often 
in my past youth have I offended thee by ungoverned 
passions, pride, concupiscence, intemperance! How 
often have I been drawn into horrible sin by anger, 
and how many of my fellow subjects have I injured 
14* 



162 

from this cause ! Good Lord, I humbly ask thy mercy ; 
here I need absolution." 

With tears in his eyes, he then stood up, and with a 
loud voice cried out, " Lo ! these are your guides, good 
people. Take notice ; for the violation of God's holy 
laws and his great commandments they never cursed 
me ; but for their own arbitrary appointments and tra- 
ditions they most cruelly beat me and other men. Let 
them, however, remember, that Christ's denunciations 
against the Pharisees shall all be fulfilled." 

The dignity of his manner, and the vehemence of his 
expression, threw the court into some confusion. After 
the primate had recovered himself, he proceeded to ex- 
amine the prisoner respecting the doctrine of transub- 
stantiation. " Do you believe that after the words of 
consecration there remains any material bread ?" — "The 
Scriptures," said Cobham, "make no mention of ma- 
terial bread; I believe that Christ's body remains in the 
form of bread. In the sacrament there is both Christ's 
body and the bread ; the bread is the thing that we see 
with our eyes ; but the body of Christ is hid, and only 
to be seen by faith." Upon this, with one voice, they 
cried "Heresy! heresy!" One of the bishops in par- 
ticular said, " That it was foul heresy to call it bread." 
Cobham answered smartly, "St. Paul, the apostle, was 
as wise a man as you, and perhaps as good a Christian ; 
and yet he calls it bread. The bread, saith he, that 
we break, is it not the communion of the body of Christ? 
To be short with you, I believe the Scriptures most 
cordially, but I have no belief in your lordly laws and 
idle determinations ; ye are no part of Christ's holy 
church, as your deeds do plainly show." Doctor Wal- 
den, the prior of the Carmelites, and WicklirTe's great 
enemy, now lost all patience, and exclaimed, " What 
rash and desperate people are these followers of Wick- 
liffe !"— " Before God and man," replied Cobham, "I 
solemnly here profess, that till I knew WicklifTe, whose 
judgment ye so highly disdain, I never abstained from 
sin ; but after I became acquainted with that virtuous 
man, and his despised doctrines, it hath been otherwise 



163 

with me ; so much grace could I never find in all your 
pompous instructions." — "It were hard," said Walden, 
" that in an age of so many learned instructors you 
should have had no grace to amend your life till you 
heard the devil preach."— " Your fathers," said Cob- 
ham, " the old Pharisees, ascribed Christ's miracles to 
Beelzebub, and his doctrines to the devil. Go on ; and, 
like them, ascribe every good thing to the devil ; go 
on, and pronounce every man a heretic who rebukes 
your vicious lives. Pray what warrant have you from 
Scripture for this very act you are now about ? Where 
is it written in all God's laws, that you may thus sit in 
judgment upon the life of man? Hold — perhaps you 
will quote Annas and Caiaphas, who sat upon Christ 
and his apostles ?" — " Yes, sir," said one of the doctors 
of law, "and Christ, too, for he judged Judas." — "I 
never heard that he did," said lord Cobham. " Judas 
judged himself, and thereupon went out and hanged 
himself. Indeed, Christ pronounced a wo against 
him for his covetousness, as he does still against you, 
who follow Judas's steps." 

Some of the last questions which were put to him 
respected the worship of the cross ; and his answers 
prove that neither the acuteness of his genius was 
blunted, nor the solidity of his judgment impaired. 

One of the friars asked him whether he was ready 
to worship the cross upon which Christ died. " Where 
is it ?" said lord Cobham. " But suppose it was here 
at this moment?" said the friar. "A wise man, in- 
deed, to put me such a question," said Cobham ; " and 
yet he himself does not know where the thing is ! But, 
tell me, I pray, what sort of worship do I owe to it ?" 
One of the conclave answered, " Such worship as St. 
Paul speaks of, when he says, * God forbid that I 
should glory, save in the cross of our Lord Jesus 
Christ.' " — "Right," replied Cobham, and stretched out 
his arms — " that is the true and the very cross — far 
better than your cross of wood." — " Sir," said the 
bishop of London, " you know very well that Christ 
died upon a material cross."—" True," said Cobham; 



164 

" and I know also that our salvation did not come by 
that material cross, but by him who died thereupon. 
Further, I know well, that St. Paul rejoiced in no other 
cross, but in Christ's passion and death only, and in 
his own sufferings and persecutions, for the same truth 
which Christ had died for before." 

He was then sent back to the tower, where he re- 
mained for some weeks, and then made his escape ; but 
in the year 1417 was again apprehended, and brought 
to London. 

His fate was soon determined. He was dragged into 
St. Giles's fields with all the insult and barbarity of en- 
raged superstition ; and there, both as a traitor and a 
heretic, he was suspended alive in chains upon a gal- 
lows, and burnt to death. 

This exemplary knight appears to have possessed 
the humility of a Christian, as well as the spirit of a 
soldier ; for he not only protested faithfully against the 
idolatry of the times, the fictitious absolutions, and va- 
rious corruptions of popery, by which the creatures of 
the pope extorted the greatest part of the wealth of the 
kingdom ; but he also openly made such penitential de- 
clarations and affecting acknowledgments of having 
personally broken God's commandments, as imply much 
salutary self-knowledge and self-abasement, strong con- 
victions of sin, and bitter sorrow for the same, together 
with a firm reliance on the mercy of God, through the 
mediation of Jesus Christ. 



51. John Huss and Jerome of Prague. 

John Huss was born about the year 1380, in a village 
in Bohemia, called Hussenits, and lived at Prague in 
the highest reputation, both on account of the sanctity 
of his manners and the purity of his doctrines. He 
performed in that city, at the same time, both the offices 
of professor of divinity in the university, and of a pas- 
tor in the church of that city. 

He adopted the sentiments of Wickliffe and the 
Waldenses; and, in the year 1407, began openly to 



165 

oppose and preach against the doctrines and corruptions 
then in the Romish church. This inflamed the resent- 
ment of the clergy against him, and he was summoned 
to appear before the council of Constance. Secured, as 
he thought, from the rage of his enemies, by the safe 
conduct granted him by the emperor Sigismund for his 
journey to Constance, his residence in that place, and 
his return to his own country, Huss obeyed the order 
of the council, and appeared before it to demonstrate 
his innocence, and to prove that the charge of his hav- 
ing deserted the church of Rome was entirely ground- 
less. However, his enemies so far prevailed, that, by 
the most scandalous breach of public faith, he was cast 
into prison, declared a heretic, because he refused to 
plead guilty against the dictates of his conscience, and 
burnt alive in 1415; a punishment which he endured 
with unparalleled magnanimity and resolution. When 
he came to the place of execution he fell on his knees, 
sang portions of psalms, looked steadfastly towards 
heaven, and repeated these words : — " Into thy hands, 
Lord, do I commit my spirit; thou hast redeemed me, 
O most good and faithful God. Lord Jesus Christ, 
assist and help me, that with a firm and present mind, 
by thy most powerful grace, I may undergo this most 
cruel and ignominious death, to which I am condemned 
for preaching the truth of thy most holy gospel." When 
the chains were put upon him at the stake, he said, with 
a smiling countenance, " My Lord Jesus Christ was 
bound with a harder chain than this for my sake, and 
why should I be ashamed of this old and rusty one !" 
When the fagots were piled up to his very neck, the 
duke of Bavaria was officious enough to desire him to 
abjure. "No," says Huss, "I never preached any 
doctrine of an evil tendency ; and what I taught with 
my lips I seal with my blood." He said to the execu- 
tioner, " Are you going to burn a goose ?* In one cen- 
tury you will have a swan you can neither roast nor 
boil." If he were prophetic he must have meant Lu- 

* Huss, in the language of his country, signifies goose 



166 

ther, who had a swan for his arms. The fire was then 
applied to the fagots ; when the martyr sang a hymn. 
At last his voice was cut short, after he had uttered, 
" Jesus Christ, thou son of the living God, have mercy 
upon me ;" and he was consumed in a most miserable 
manner. The duke of Bavaria ordered the executioner 
to throw all the martyr's clothes into the flames ; after 
which his ashes were carefully collected and cast into 
the Rhine. 

Jerome of Prague, the intimate friend and companion 
of Huss, was born at Prague, and suffered martyrdom 
one year after Huss. He was educated at the univer- 
sity of Prague, had travelled into many countries in 
Europe, and was greatly celebrated for his learning^ 
virtues, and uncommon eloquence. 

Being of the sentiments of Huss, he was summoned 
before the council of Constance. It is said that it was 
amazing to hear with what force of expression, fluency 
of speech, and excellent reasoning, he answered his ad- 
versaries. It was impossible to hear him without emo- 
tion. Every ear was captivated and every heart touch- 
ed. But wishes in his favour were in vain ; he threw 
himself beyond a possibility of mercy. He launched 
out into a high encomium of Huss, calling him a holy 
man, and lamenting his cruel and unjust death. He 
had armed himself, he said, with a full resolution to fol- 
low the steps of that blessed martyr, and to suffer with 
constancy whatever the malice of his enemies could in- 
flict. Firm and intrepid, he stood before the council, 
collected in himself; not only contemning, but seeming 
even desirous of death. Two days were allowed him 
for reflection, and many persons of consequence endea- 
voured to make him recant his opinions ; but all was in 
vain, and he was condemed as a heretic. 

With a cheerful countenance he came to the place of 
execution, pulled off his upper garment, and made a 
short prayer at the stake, to which he was soon bound 
with wet cords, and an iron chain, and enclosed with 
fagots as high as his breast. 

Observing the executioner about setting fire to the 



167 

wood behind his back, he cried out, " Bring thy torch 
hither. Perform thy office before my face. Had I 
feared death I might have avoided it." 

As the wood began to blaze he sang a hymn, which 
the violence of the flame scarce interrupted ; and the 
last words he was heard to say, were, 

" This soul in flames I offer, Christ, to thee !" 



52. Martin Luther. 

Martin Luther, the great reformer of the church, 
was born at Eisleben, in Saxony, in 1483. Though 
his parents were poor, they endeavoured to give their 
son an education ; but young Luther, with other poor 
students, was obliged to earn his bread by singing be- 
fore the doors of houses. In this occupation he often 
met with hard language and bitter reproaches at many 
doors. One day being much dejected, the worthy wife 
of a citizen, penetrated with pity for him, called the 
hungry youth into the house and refreshed him with 
food. This worthy woman, with her husband, were so 
well pleased with young Luther, that they determined to 
provide him food and clothing, that he might, with- 
out interruption and care for his support, the more zeal- 
ously pursue his studies, in which he gave many indi- 
cations of future worth. As his mind was naturally 
susceptible of serious impressions, and tinctured with 
that religious melancholy which delights in the solitude 
of a monastic life, he retired into a convent of Augus- 
tinian friars ; where he acquired great reputation, not 
only for piety, but for love of knowledge and unwearied 
application to study. 

Happening to find a Bible in the monastery, he ap- 
plied himself to the study of it with so much eager- 
ness and assiduity as to astonish the monks, and in- 
creased his reputation for sanctity so much that he was 
chosen professor of theology in the university of Wit- 
temburg. 



168 

While Luther was thus employed, Tetzel, a Domini- 
can friar, came to Wittemburg in order to publish in- 
dulgences. This appeared so contrary to the gospel 
that Luther published his sentiments respecting them, 
which spread over Germany with great rapidity, and 
were read with the greatest eagerness. 

Luther, having thus begun to oppose one practice of 
the Romish church, was also led to examine other prac- 
tices and tenets of the same church ; the result of which 
entirely convinced him that the popish religion was not 
the religion of the Bible, and he boldly declared the 
pope to be the antichrist, or man of sin, whose appear- 
ance is foretold in the New Testament. 

The court of Rome being alarmed at the progress of 
Luther's sentiments among all classes of people, ex- 
communicated him as a heretic, and would probably 
have put him to death had he not been befriended by 
some of the princes of Germany, who were friendly to 
the new doctrines he set forth. Being at Augsburg in 
1518, whither he had been summoned to answer for his 
opinions, Luther declared he could not renounce opi- 
nions founded in reason, and derived from Scripture, and 
at the same time delivering a formal protest, the cardi- 
nal asked, " What do you mean ? Do you rely on the 
force of arms ? When the just punishment and the 
thunder of the pope's indignation break in upon you, 
where do you think to remain ?" His answer was, 
" Either in heaven or under heaven." 

Luther was at length summoned to appear before the 
diet at Worms, to answer for his heresy. The empe- 
ror Charles V. having granted him a safe conduct, he 
yielded obedience and set out for Worms. While on 
his journey, many of his friends (whom the fate of 
Huss under similar circumstances, and notwithstanding 
the same security of an imperial safe conduct, filled 
with solicitude) advised and entreated him not to rush 
wantonly into the midst of danger. But Luther, supe- 
rior to such terrors, silenced them with this reply : — "J 
am lawfully called" said he, " to appear in that city: 



169 

and thither Iivill go in the name of the Lord, though 
as many devils as there are tiles on the houses were 
there combined against me." 

When Luther arrived at Worms, greater crowds than 
had appeared at the emperor's public entry assembled 
to behold him. At his appearance before the diet he 
behaved with great decency and firmness. When called 
upon to recant his opinions, Luther replied, in a truly 
exalted manner, " Except I can be convinced by clear 
reasoning, or by proofs taken from the Holy Scriptures, 
I neither can nor will recant, because it is neither safe 
nor advisable to do any thing which is against my con- 
science. Here I stand ; I cannot do otherwise ; so help 
me God ! Amen !" Luther persisting in this answer, 
he was dismissed from the assembly under a strong es- 
cort, and was permitted by the emperor to return from 
Worms. 

Luther, after this, in 1534, translated the Bible into 
the German language, wrote many works, and laboured 
with unwearied zeal in propagating the doctrines of the 
reformation. He had during his life the pleasure of 
seeing vast numbers of the people adopting his senti- 
ments, and the reformed religion firmly established in 
many parts of Europe. 

" Luther died February the 18th, A. D. 1546, atEis- 
leben, where he was born. The Almighty, who had 
protected him against so many dangers, saved him by a 
seasonable death from the tempest which was gathering, 
and ready to break forth against his followers. When 
he felt his strength declining, he made his last will, 
which is preserved in its original state at Wittemburg, 
and concludes as follows :■ — ' I had my reason to omit 
in my last will the usual legal formalities, and I hope I 
shall be credited more than a notary ; for I am well 
known in the world, since God, the Father of all mercy, 
has intrusted me, an unworthy sinner, with the gospel 
of his Son, and enabled me to this day to preach it with 
truth, faithfulness, and perseverance ; and many per- 
sons in the world have been converted by my ministry, 
and think me a doctor of truth, notwithstanding the ban 
15 



170 

of the pope, the emperor, and the wrath of many kings, 
princes, parsons, yea, and of all the devils. Why then 
should I not be credited in a matter so insignificant ; 
particularly since my handwriting is well known, and 
sufficient, if it can be said, this is written by Dr. Mar- 
tin Luther, the notary of God, and witness of his 



" Though he felt great pain during his last illness, 
his native intrepidity did not forsake him ; he conversed 
with his friends to the last about the happiness of the 
future world, and of meeting again hereafter. When 
the pain began to increase, and death approached, he 
called for Justus Jonas, who had accompanied him from 
Halle to Eisleben, who heard him repeat three times 
these words : ' Father, into thy hand I give my spirit' 
-^-and say the following prayer :— ' O, my heavenly 
Father, who art the God and Father of our Lord Jesus 
Christ, thou God of all comfort, I thank thee for hav- 
ing revealed to me thy dear Son Jesus Christ, on whom 
I believe, whom I have preached and professed, loved 
and praised, but who is despised and persecuted by the 
pope and all the wicked. I pray to thee, Lord Jesus 
Christ, let my soul be recommended to thee. O my 
heavenly Father, though I must leave this body of clay, 
and depart this life, I know for certain that I shall re- 
main for ever with thee, and that no one shall pluck, me 
out of thy hand.' When marks of approaching death 
appeared in his face, Jonas asked him, ' Reverend father, 
do you die in Christ, and upon the doctrine which you 
have preached V Having answered with a loud voice, 
1 Yes !' he fell into a soft sleep, and expired." 



53. Z.UINGLIUS, THE SWISS REFORMER. 

Ulric Zuinglius was the son of a peasant of the 
Swiss valley of Tockenburgh, and was born January 
1st, 1483. He was destined for the church, and was sent 
successively to Basil, Bern, and Vienna, where he ac- 
quired the meagre literature usual in the fifteenth cen- 






171 

tury. After four years' residence at Basil, he was or- 
dained by the bishop of Constance, on being chosen by 
the burghers of Glaris as their pastor. From this 
epoch commenced his religious knowledge. It occur- 
red to him, still in the darkness of popery, that to be 
master of the true doctrines of Christianity, he should 
look for them in the first instance, not in the writings 
of the doctors, nor in the decrees of councils, but in the 
Scriptures themselves. 

With the force of his clear and sincere mind turned 
to the great subjects of Christianity, he must have been 
in a constant advance to a more vigorous conviction of 
the errors of the popish system ; and the time must ar- 
rive when that conviction would declare itself. But 
the piety of Zuinglius was the direct reverse of the de- 
sire of exciting popular passion. The first appeal of 
the Swiss reformer was to his ecclesiastical superiors. 
His addresses to the bishop of Constance and the 
cardinal of Sion pointed out, for their correction, the 
errors which it was in their power safely to extinguish ; 
but which could not, without public danger, be left to 
be extinguished by the people. 

The period had arrived when profound study, con- 
tinued interchange of opinion with the leading philoso- 
phers and divines of his country, and holy convictions, 
matured during many years, had fitted Zuinglius for the 
solemn and public commencement of his work of im- 
mortality. 

For this perilous effort, which required the heroism 
of the age of the martyrs, the great reformer chose a 
prominent occasion. The history of the convent of 
Einsiedlen was a striking compound of the wild legend 
and fantastic miracle of the dark ages. In the ninth 
century a monk of noble family, probably disturbed 
by some memory of the furious excesses of the time, 
determined to hide himself from human eyes in the 
most lonely depths of Switzerland. 

The spot which he chose was even then called " The 
Gloomy Forest." Here he built a chapel and a her- 
mitage, and after a solitude of twenty-six years, closed 



172 

his career under the daggers of a banditti. A miracle 
sanctified his death. Two crows, his only associates 
in the wilderness, flew on the track of the murderers, 
screaming round them, until, in the market-place of 
Zurich, the popular suspicion was fixed on the robbers, 
and the crime was finally confessed and avenged. 

Once every seven years the consecration of this cha- 
pel was solemnized with great pomp. The event 
itself had been fixed in the papal history, by a bull of 
Leo VIII., and the details had been preserved for pos- 
terity in a volume entitled " Be Secretis Secretorum." 

On the festival of this " Consecration of the Angels," 
Zuinglius ascended the pulpit. The concourse was 
immense, from the whole range of Switzerland, and 
every ear was turned to catch the panegyric of the 
" Mighty Mother" and the " Host of Glory" that had 
descended to pour the oil of holiness on that selected 
spot of the world. But a mightier strength, that was 
to break the power of the idol, was there. With the 
sincerity and the zeal of a new apostle to the Gentiles, 
Zuinglius thundered on them. 

" Blind are ye," exclaimed he, " in seeking thus to 
please the God of earth and heaven. Believe not that 
the Eternal, He whom the heaven and the heaven of 
heavens cannot contain, dwells especially here. What- 
ever region of the world you may inhabit, there he is 
beside you ; he surrounds you, he grants your prayers 
if they deserve to be granted. It is not by useless 
vows, by long pilgrimages, by offerings to senseless 
images, that you can obtain the favour of God — that 
you can resist temptation — repress guilty desires — 
shun injustice — relieve the unfortunate — or console the 
afflicted. Those alone are the works that please the 
Lord. 

" Alas, alas ! I know our own crime. It is we, the 
ministers of the altar — we who ought to be the salt of 
the earth — who have plunged the ignorant and credu- 
lous multitude into error. To accumulate treasures 
for our avarice, we raised vain and worthless practices 
to the rank of good works, until the people neglect the 



173 

laws of God, and only think of offering compensation 
for their crimes instead of renouncing them. What is 
their language ?— -let us indulge our desires — let us en- 
rich ourselves with the plunder of our neighbour — let 
us not fear to stain our hands with blood and murder. 
When all is done we shall find easy expiation in the 
favour of the church. 

" Madmen ! can they think to obtain remission of 
their lies, their impurities, their adulteries, their mur- 
ders, their treacheries, by a litany to the Queen of 
Heaven ? Is she to be the protectress of all evil- 
doers ? Be deceived no longer, people of error ! The 
God of justice disdains to be moved by words which, 
in the very utterance, the heart disowns. The Eter- 
nal Sovereign of truth and mercy forgives no man his 
trespasses who does not forgive the trespasses against 
himself. You worship the saints. Did those sons of 
God, at whose feet you who fling yourself, enter into 
heaven by relying on the merits of others ? No ; it was 
by walking in the path of the law of God, by fulfilling 
the will of the Most High, by facing death rather than 
deny their Lord and Saviour. 

" What is the honour that you ought to pay those 
saints ? Imitate the holiness of their lives — walk in 
their footsteps — suffer yourselves to be turned aside by 
neither seduction nor terrors. 

" But in the day of trouble put your trust in none 
but God, who created the heaven and earth with a 
word. At the coming of death, invoke no name but 
that of Christ Jesus, who bought you with his blood, 
and who is the one and only Mediator between God 
and man !" 

This discourse struck at all the pillars of popery at 
once. Absolution for money — pilgrimages — the wor- 
ship of the Virgin — and the intercession of the saints. 
It was listened to in mingled astonishment, wrath, and 
admiration. Its effect upon the multitude was to in- 
flame, in some instances, the jealousy which no pru- 
dence of the pastor could have stifled ; of the monks, 
some were indignant, yet many heard in it only the 
15* 



174 

doctrines that had been the subject of long meditation 
among themselves. In some instances the conviction 
was immediate and complete, and pilgrims, who had 
brought offerings to the shrine, now refused to join in 
what they had learned to be an act of impiety, and 
took their offerings home. The great majority were 
awakened to a sense of their condition, and, from that 
hour, were prepared to abjure the crimes and supersti- 
tions of Rome. 

But, like the light that fell on St. Paul in his jour- 
ney, the fullest illumination descended on the preacher 
himself. 

Others heard and acknowledged the voice of heaven ; 
but it was to the preacher that the words of God came 
with living power. From that day forth, he was no 
longer the same man. His energy, intrepidity, and 
defiance of the common obstacles of Christianity, in the 
popular prejudices and the tyranny of the popedom, 
raised him to the highest rank of the champions of the 
gospel. 

The mind of this great man, deeply imbued with 
scriptural knowledge by his ten years' residence in his 
pastorship of Glaris, and further matured by his three 
years' enjoyment of the literature of the intelligent mem- 
bers of Einsiedlen, was now prepared for the sterner 
duties of a leader of the reformation. Through the advice 
of Myconius, a Greek professor in the school of Zurich, 
whom he had known in the convent, Zuinglius was cho- 
sen preacher in the cathedral of Zurich, Dec. 4th, 1518. 

The tenets of Luther, which were now spreading 
abroad in Germany, encouraged Zuinglius to oppose 
the sale of indulgences in Zurich, where he was second- 
ed by the public authorities and the people. In 1527, 
some districts of Bern, the most powerful of the can- 
tons, petitioned its senate for the introduction of the 
system established at Zurich, and for the suppression 
of the mass. The senate was divided, but the proposal 
was finally referred to a council of the clergy of Bern 
and the other states of the league. Some of the cantons 
objected to the meeting, but it was at length held, and 



175 

attended by names still memorable in the history of pro- 
testantism : — CEcolampadius, Pellican, Collinus, Bullin- 
ger, Capito, and Bucer. On Zuinglius's arrival, the 
sittings commenced. The protestant doctrines were 
proposed in the shape of ten theses, and they were so 
powerfully sustained by the learning and talent of the 
reformers, that, after eighteen debates, the great ma- 
jority of the Bernese clergy signed their adherence to 
them, as the true doctrines of the gospel. 

The " Grand Council" of Bern then proceeded to 
act upon the decision. It declared the bishops of Lau- 
sanne, Basil, Sion, and Constance to be divested of all 
rights in its territory ; ordered the priests to teach no- 
thing contradictory to the theses, permitted priests to 
marry, and monks and nuns to leave their convents, and 
appropriated the religious revenues to lawful purposes. 
Within four months, protestantism was the religion of 
the whole canton ; but this triumph was finally pur- 
chased by the death of the great leader and light of 
Switzerland. The accession of so powerful a state as 
Bern threw the Catholic cantons into general alarm. A 
league, prohibiting the preaching of the reformation, 
was made between the five cantons of Lucerne, Uri, 
Schweitz, Underwalden, and Zug. Protestant minis- 
ters were persecuted, and in some instances put to death, 
and all alliances were formed with the German princes 
hostile to protestantism. Their persecutions awakened 
the resentment and fears of the reformed cantons, and to 
enforce the treaty by which they were to be protected, 
the cantons of Zurich and Bern determined to blockade 
the five cantons. The blockade was contrary to the 
advice of Zuinglius, who deprecated it as involving the 
innocent with the guilty. At length the five cantons col- 
lected their troops, and advanced towards Cappel, a point 
where they might prevent the junction of the Zurichers 
and Bernese. Zurich was thrown into consternation ; 
and when four thousand men were ordered to march, 
seven hundred only were equipped in a state to meet the 
enemy. News came that the division already posted 
at Cappel was attacked by a superior force The offi- 



176 

cer in command of the Zurichers instantly marched to 
sustain the post. It was the custom of the Swiss, that 
their clergy should follow their troops to the field, to 
administer the last consolations to the dying. Zuinglius 
attended this detachment, but with a full consciousness 
of the hazard. " Our cause is good," said he to the 
friends who crowded anxiously round him, as the 
troops marched out, " but it is ill defended. It will 
cost my life, and that of a number of excellent men who 
would wish to restore religion to its primitive simplicity. 
No matter ; God will not abandon his servants ; he 
will come to their assistance when you think all lost. 
My confidence rests on him alone, and not upon men. 
I submit myself to his will." 

Cappel is three leagues from Zurich. On the road 
the -roaring of the cannon, attacking the position of the 
Zurichers, was heard. The march of the troops was 
slow, from the height of Mount Albis and the weight 
of their armour. Zuinglius, agitated for the fate of the 
post, urged the officers to push forward at speed. 
" Hasten," he cried, " or we shall be too late. As for 
me, I will go and join my brethren. I will help to save 
them, or we will die together." The little army, ani- 
mated by his exhortation, rushed forward, and at three 
in the afternoon came in sight of the battle. The 
troops of the five cantons were eight thousand ; an 
overwhelming superiority. After some discharges of 
cannon, they advanced to surround the Zurichers, who 
amounted to but fifteen hundred. The enemy were 
boldly repulsed for a while, but their numbers enabled 
them to outflank the protestants, and all was flight or 
slaughter. 

Zuinglius fell by almost the first fire. He had ad- 
vanced in front of his countrymen, and was exhorting 
them to fight for the cause of freedom and holiness, 
when a ball struck him. He sunk on the ground mor- 
tally wounded, and in the charge of the enemy was 
trampled over without being distinguished. When the 
tumult of the battle was passed, his senses returned, 
and raising himself from the ground, he crossed his 



177 

arms upon his breast, and remained with his eyes fixed 
on heaven. Some of the enemy, who had lingered 
behind, came up, and asked whether he would have a 
confessor. His speech was gone, but he shook his 
head in refusal. They then exhorted him to commend 
his soul to the Virgin. He refused again. They were 
enraged by his repeated determination. " Die, then, 
obstinate heretic !" exclaimed one of them, and drove 
his sword through his bosom. 

His body was recognised by the Catholics the next 
day, who held a mock trial over it, burned it, and scat- 
tered the ashes to the winds. He fell at the age of forty- 
seven ; but he had gone through his course well ; for 
he had sowed the seeds of virtue in a land barren before ; 
he had let in light on a land of darkness, and his immor- 
tal legacy to his country was strength, wisdom, freedom, 
and religion ! 



54. Jesuits. 

Jesuits, or the Society of Jesus, are a religious order 
of the Romish church, founded in the sixteenth century, 
by Ignatius Loyola, a Spanish knight. The plan which 
this fanatic formed of its constitution and laws was 
suggested, as he gave out, by the immediate inspiration 
of heaven. 

Loyola proposed that besides the three vows of po- 
verty, chastity, and of monastic obedience (which are 
common to all orders of regulars), the members of this 
society should take a fourth vow of obedience to the 
pope, binding themselves to go whithersoever he should 
command them, and without requiring aid from the holy 
see for their support. 

At this time the papal authority received such a shock 
from the progress of the Reformation, and the revolt of 
nations from the Romish church, that the acquisition 
of a body of men thus devoted to that church was of 
much consequence.* Pope Paul therefore confirmed 

* The following are the words of Damianus, a Jesuit historian : 
"In the same year (1521) that Luther, with consummate wicked- 



178 

the institution of Jesuits by his bull, and granted the 
most ample privileges to the members of the order. 

The order of the Jesuits are peculiar in the opera- 
tions. The primary object of almost all their monastic 
orders is to separate men from the world, and from any 
concern in its affairs. They can be of no benefit to 
mankind but by their example and prayers. On the 
contrary, the Jesuits consider themselves as formed for 
action. They are required to attend to all the transac- 
tions of the world, on account of the influence which 
these may have upon religion ; they are directed to 
study the disposition of persons in high rank, and to 
cultivate their friendship, and, by the very constitution 
and genius of their order, a spirit of action and intrigue 
is infused into all its members. 

From their first institution, the Jesuits considered 
the education of youth as their peculiar province ; they 
aimed at being spiritual guides and confessors ; they 
preached frequently, in order to instruct the people ; 
they set out as missionaries to convert unbelieving 
nations. 

Before the close of the sixteenth century they had 
obtained the chief direction of the education of youth 
in every Catholic country in Europe. They had be- 
come the confessors of all its monarchs, a function of 
no small importance. They were the spiritual guides 
of almost every person eminent for rank or power ; pos- 
sessed the highest degree of confidence and interest with 
the papal court ; and, at different periods, the direction 
of the most considerable courts in Europe ; they mingled 
in all affairs, and took part in every intrigue and revo- 

ness, had openly declared war against the church, Ignatius 
raised the standard in the defence of religion." — " The sacrifice of 
the mass, the eucharist, the virgin mother of God, the guardian 
angels, and the indulgences of the popes, which Luther attacks 
with so much fury, are the objects which Ignatius and his com- 
panions exert themselves continually to celebrate by new inven- 
tions and indefatigable industry." — " To Luther, that disgrace of 
Germany, that epicurean swine, that curse of Europe, that monster 
destructive of the whole earth, hateful to God and man, &c. God 
by his eternal decree hath opposed his son Ignatius." 



179 

lution. Under the pretext of promoting the success of 
their missions, and of supporting their missionaries, 
they engaged in an extensive and lucrative commerce, 
both in the East and West Indies ; and had their ware- 
houses in different parts of Europe. Not satisfied with 
trade alone, they imitated the example of other com- 
mercial societies, and aimed at obtaining settlements. 

They acquired possession of the large and fertile 
province of Paraguay, which then stretched across 
South America, from the bottom of the mountains of 
Potosi to the confines of the Spanish and Portuguese 
settlements, on the banks of the river De la Plata. 

In this country it must be confessed that the Jesuits 
were of some service ; they found the inhabitants in a 
savage state, subsisting by hunting and fishing ; and 
hardly acquainted with the first principles of subordina- 
tion and government. The Jesuits set themselves to 
instruct and civilize these savages ; they taught them to 
cultivate the ground, build houses, and brought them to 
live together in villages, &c. They trained them to 
arts and manufactures, and such was their power over 
them, that a few Jesuits presided over some hundred 
thousand Indians. 

But at length the power and influence of the Jesuits 
became so formidable, that the nations of Europe found 
it expedient to check their progress. They were ex- 
pelled from England in 1604 ; Venice in 1606 ; Portu- 
gal in 1759 ; France in 1764 ; Spain and Sicily in 
1767 ; and finally were suppressed by pope Clement 
XIV. in 1773. 

In 1814, however, the pope issued a bull for re-esta- 
blishing the order of the Jesuits, and it is believed that 
human society is fearfully menaced by the revival of 
this atrocious order, whose principles engender and 
promote private and public collision and disorder. 
"When their order was abolished in France, in 1764, 
the arret of the parliament of Paris states, as the ground 
of the expulsion of the Jesuits, that "the consequences 
of their doctrines destroy the law of nature ; break all 
the bonds of civil society, by authorizing theft, lying, 



150 

perjury, the utmost uncleanness, murder, all criminal 
passions and all sins ; root out all sentiments of hu- 
manity ; overthrow all governments ; excite rebellion ; 
and extinguish the foundation and practice of religion, 
and substitute all sorts of superstition, blasphemy, 
irreligion, and idolatry.'' This will appear to have 
some foundation by the following quotations from their 
most celebrated authors ; and it may be premised that 
these are the dogmas ever taught and practised by Je- 
suits, in all places, whenever they deem it expedient to 
forward their designs. 

The passages relating to chastity, found in Jesuit 
authors, are purposely omitted, being too abominable 
for public perusal. The following passages are but few, 
among many others of the same import, which might 
be selected. 

1. Escobar, Theolog. Moral. Vol. 4. Lib. 34. Sect. 2. Prob. 16. 
page 348. " A child who serves his father, may secretly purloin 
as much as his father would have given a stranger for his com- 
pensation." 

2. Cardenas, . Crisis Theolog. Diss. 23. Cap. 2. Art. 1. page 
474. " Servants may secretly steal from their masters as much 
as they judge their labour is worth, more than the wages which 
they receive." To this agrees Taberna. 

3. Gordonus, Theolog. Moral. Univ. Lib. 5. Quest. 3. Cap. 4. 
page 826. "A woman may take the property of her husband, to 
supply her spiritual wants, and to act like other women." [In 
plain English, wives and daughters may steal from their husbands 
and fathers, to satisfy their confessor priest!] 

4. Emmanuel Sa, Aphorism, verbo Furtum, page 161. "It is 
not mortal sin to steal that from a man which he would have 
given if asked for it. It is not theft to take any thing from a 
husband or father, if the value be not considerable." 

5. Francis Xavier Fegeli, Pars. 3. Cap. 6. Quest. 11. Page 
158. " After a son has secretly robbed his father as a compensa- 
tion, the confessor need not enforce restitution, if he has taken no 
more than the just reward of his labour." 

6. Sanchez, Op. Moral. Precept. Decal. Pars. 2. Lib. 3. Cap. 6. 
Num. 13. "It is lawful to use ambiguous terms, to give the im- 
pression a different sense from that which you understood your- 
self. A person may take an oath that he has not done such a 
thing, though in fact he has, by saying to himself it was not done 
on a certain specified day, or before he was born, or by concealing 



181 

any other similar circumstance, which gives another meaning to it. 
This is extremely convenient, and is always very just, when ne- 
cessary to your health, honour, or prosperity. A man who makes, 
whether sincerely or in dissimulation, a contract of marriage, is 
dispensed, by any motive, from accomplishing his promise." 

7. Filiucius, Quest. Moral, vol. 2. Tract. 25. Cap. 11. Num. 
328. " With what precaution may we equivocate 1 By intending 
to use only material words. A person may begin to say, / sivear, 
he can add this mental restriction, to-day, or in a whisper he may 
repeat, I say, and then resume his former tone — / did not do it" 

8. Charli, Prop. 6. page 8. " He who is not bound to state 
the truth before swearing, is not bound by his oath, provided he 
makes the internal restriction that excludes the present case." 

9. Taberna, Vol. 2. Pars. 2. Tract. 2. Cap. 31. page 288. " Is 
a witness bound to declare the truth before a lawful judge 1 No — 
if his deposition will injure himself or his posterity ; or if he be 
a priest ; for a priest cannot be forced to testify before a secular 
judge." 

10. Laymann, Lib. 4. Tract. 3. Cap. 1. page 73. " It is not 
sufficient for an oath that we use the formal words, if xve have 
not the intention and will to swear, and do not sincerely invoke 
God as a witness." 

11. Tamburinus, Lib. 3. Cap. 4. Sect. 2. page 27. "If any man 
conceals another's property, for the support of himself and his 
family, when asked, he may say that he has concealed nothing. 
For example — a priest may equivocate before a secular judge, that 
he is no delinquent, by understanding that the judge is not a com- 
petent lawful authority to receive the testimony of ecclesiastics" 

12. Emmanuel Sa, Aphor. page 41. " The rebellion of Roman 
priests is not treason, because they are not subject to the civil go- 
vernment." 

13. Bellarmin, Controvers. Lib. 5. Cap. 6. page 1090. "The 
spiritual power must rule the temporal by all sorts of means and 
expedients when necessary. Christians should not tolerate a 
heretic king." 

14. Salmeron, Comment. Evan. Hist. Vol. 4. Pars. 3. Tract 4. 
page 411. " The pope hath supreme power over the whole earth, 
over all kings and governments, to command and enforce them to 
employ their power to promulge popery ; which mandate of the 
pope they are bound to obey, and if they resist he must punish 
them as contumacious." 

15. Sanctarel, Tract, de Haeres. Cap. 30. page 296. "The 
pope can depose negligent rulers, and deprive them of their au- 
thority." 

16. Lessius, Lib. 2. Cap. 42. Dub. 12. page 632. " The pope 
can annul and cancel every possible obligation arising from an 

oath:' 

t 

16 



182 

17. La Croix, Vol. 1. page 294. " A man condemned by the 
pope may be killed -wherever he is found? 

18. Emmanuel Sa, Aphor. page 178. "It is lawful to kill in 
defence of ourselves or another, or in defence of our property or 
honour. You may kill beforehand any person who may put you 
to death, not excepting the judge and -witnesses, because it is self- 
defence." 

19. Henriquez, Sum. Theol. Moral. Vol. 1. Lib. 14. Cap. 10. 
page 869. " If an adulterous priest, even aware of his danger, 
having visited an adulteress, is assailed by her husband, kills the 
man in his own defence, it is not criminal." 

20. Fagundez, Precept. Decalog. Vol. 1. Lib. 4. Cap. 2. page 
501, 655; and Vol. 2. Lib. 8. Cap. 32. page 390. "Papist 
children may accuse their parents for heresy, although they know 
that their parents will be burnt for it — not only they may deny 
them nourishment, but they may justly kill them, if the parents 
would turn their children from the popish faith." — " If a priest 
at the altar is attacked by any one, he may leave the ceremony and 
defend himself; and although he may kill the assailant, he may 
immediately return to the altar, and finish the mass." — "If a judge 
decides contrary to law, the injured person may defend himself by 
killing the judge." 

21 . Airault, Cens. page 319. " If a person attempts to ruin my 
reputation by calumny, and I can avoid the injury only by secretly 
killing him, may I do it 1 Certainly. Although the facts are true ; 
yet if the calumiator will not cease to publish them, you may fitly 
kill him, not publicly, but in secret, to avoid scandal." 

22. Amicus, Num. 131. " A priest may kill those -who hinder 
him from taking possession of any ecclesiastical office." 

23. Bauny, Cap. 7. page 77. " We may wish every evil for 
our neighbour without sin, when we are impelled by a good mo- 
tive — thus, a mother may desire the death of her daughters, when, 
from deformity or poverty, she cannot marry them to her satisfac- 
tion." 

24. Escobar, Theolog. Moral. Vol. 4. Lib. 32. Sec. 2. Prob. 5. 
page 274. "It is larvful to kill an accuser -whose testimony may 
jeopard your life and honour." 

Escobar, page 278. " It is permitted to kill any person -who is 
proscribed." Page 284. " It is lawful to kill those who injure our 
honour, or cover us with infamy before persons of distinction." 

Escobar, Vol. 6. page 170. "Not only is it lawful to offer or 
accept a duel, but you may secretly kill a calumniator, if you have 
no other mode to avoid the danger, because it is not murder, but 
self-defence. You are obliged to refuse a duel, if you can secretly 
kill your enemy ,• because thereby you endanger not your own 
life, and you also hinder the commission of a new sin, in offering 
or accepting a duel." 



183 

25. Molina, Vol. 3. Disput. 16. page 1768. " Priests may kill 
the laity, to preserve their goods." 

26. Francis Xavier Fegeli, Quest. Prac. Pars. 4. Cap. 1. Quest. 

7. Num. 8. page 285. " It is not mortal sin for parents to wish the 
death of their children — nor to desire the death of any one -who 
troubles the church, because considerable good is the direct and 
immediate object." 

27. Bicastillo, Lib. 2. Tract. 1. Disput. 10. Dub. 1. Num, 15. 
page 290. " If a man becomes a nuisance to society, the son may 
laivfully kill his father" 

28. Escobar, Theolog. Moral. Vol. 4. Lib. 31. Sec. 2. Precept 
4. Prob. 5. page 239. " Children are obliged to denounce their 
parents or relations who are guilty of heresy, although they know 
that they will be burnt. They may refuse them all nourishment, 
and permit them to die with hunger — or may kill them as enemies, 
who violate the rights of humanity." 

29. Gobatus, Op. Moral. Vol. 2. Pars. 2. Tract. 5. Cap. 9. Sec. 

8. page 328. " A son who inherits great wealth by the death of 
his father may rejoice that when he was intoxicated he murdered 
his father." — " Persons may innocently desire to be drunk, if from 
their inebriation any great good will arise." [According to this 
doctrine, any man may innocently intoxicate himself, expressly to 
murder his father for his wealth !] 

30. Casnedi, Cris. Theolog. Vol. 5. Disput. 13. Sec. 3. Num. 
169. page 438. "I may rejoice in the death of my father, on 
account of the riches which I obtain by it." Num. 1 70. " We 
should become familiar with this doctrine, for it is useful to all 
who desire property, which can be obtained only by the death of 
another, especially secular offices and ecclesiastical dignities." 

31. Busembaum et Lacroix, Theolog. Moral. Vol. 1. page 295. 
" In all the above cases, where a man has a right to kill any per- 
son, another may do it for him if affection moves the murderer." 
Page 163. " To avoid a great spiritual or temporal evil, a person 
may commit suicide." 



55. Persecutions in China and Japan. 

At the commencement of the sixteenth century, three 
Italian missionaries, namely, Roger the Neapolitan, 
Pasis of Bologna, and Matthew Ricci of Mazerata, en- 
tered China with a view of establishing Christianity- 
there. In order to succeed in this important commis- 
sion, they had previously made the Chinese language 
their constant study. 

The zeal displayed by these missionaries in the dis- 



184 

charge of their duty was very great ; but Roger and 
Pasis in a few years returning to Europe, the whole la- 
bour devolved upon Ricci. The perseverance of Ricci 
was proportioned to the ardous task he had undertaken. 
Though disposed to indulge his converts as far as pos- 
sible, he disliked many of their ceremonies, which 
seemed idolatrous. At length, after eighteen years' la- 
bour and reflection, he thought it most advisable to to- 
lerate all those customs which were obtained by the 
laws of the empire, but strictly enjoined his converts to 
omit the rest ; and thus, by not resisting too much the 
external ceremonies of the country, he succeeded in 
bringing over many to the truth. In 1630, however, 
this tranquillity was disturbed by the arrival of some 
new missionaries ; who, being unacquainted with the 
Chinese customs, manners, and language, and with the 
principles of Ricci's toleration, were astonished when 
they saw Christian converts fall prostrate before Con- 
fucius and the tables of their ancestors, and loudly 
censured the proceedings as idolatrous. This occa- 
sioned a warm controversy ; and, not coming to any agree- 
ment, the new missionaries wrote an account of the af- 
fair to the pope, and the society for the propagation of 
the Christian faith. The society soon pronounced 
that the ceremonies were idolatrous and intolerable, 
which sentence was confirmed by the pope. In this 
they were excusable, the matter having been misrepre- 
sented to them ; for the enemies of Ricci had declared 
the halls in which the ceremonies were performed to 
be temples, and the ceremonies themselves the sacri- 
fices to idols. 

The sentence was sent over to China, where it was 
received with great contempt, and matters remained in 
the same state for some time. At length a true repre- 
sentation was sent over, explaining that the Chinese 
customs and ceremonies alluded to were entirely free 
from idolatry, but merely political, and tending only to 
the peace and welfare of the empire. The pope, find- 
ing that he had not weighed the affair with due consi- 
deration, sought to extricate himself from the difficulty 



185 

in which he had been so precipitately entangled, and 
therefore referred the representation to the inquisition, 
which reversed the sentence immediately. 

The Christian church, notwithstanding these divi- 
sions, nourished in China till the death of the first Tar- 
tar emperor, whose successor Cang-hi, was a minor. 
During his minority, the regents and nobles conspired 
to crush the Christian religion. The execution of this 
design was accordingly begun with expedition, and car- 
ried on with severity, so that every Christian teacher 
in China, as well as those who professed the faith, was 
surprised at the suddenness of the event. John Adam 
Schall, a German ecclesiastic, and one of the princi- 
pals of the mission, was thrown into a dungeon, and 
narrowly escaped with his life, being then in the seven- 
ty-fourth year of his age. 

In 1665, the ensuing year, the ministers of state pub- 
lished the following decree : — 1st. That the Christian 
doctrines were false. 2d. That they were dangerous 
to the interests of the empire. 3d. That they should 
not be preached under pain of death. The result of 
this was a most furious persecution, in which some 
were put to death, many ruined, and all in some mea- 
sure oppressed. Previous to this, the Christians had 
suffered partially ; but the decree being general, the 
persecution now spread its ravages over the whole em- 
pire, wherever its objects were scattered. 

Four years after, the young emperor was declared of 
age ; and one of the first acts of his reign was to stop 
this persecution. 

The first introduction of Christianity into the empire 
of Japan took place in 1552, when some Portuguese 
missionaries commenced their endeavours to make con- 
verts to the light of the gospel, and met with such suc- 
cess as amply compensated their labours. They con- 
tinued to augment the number of their converts till 
1616, when, being accused of having formed a plan to 
subvert the government and dethrone the emperor, 
great jealousies arose, and subsisted till 1622, when the 
court commenced a dreadful persecution against both 
16* 



186 

foreign and native Christians. Such was the rage of 
this persecution, that during the first four years 20,570 
Christians were massacred. Death was the conse- 
quence of a public avowal of their faith, and their 
churches were shut up by order of government. Many, 
on a discovery of their religion, by spies and inform- 
ers, suffered martyrdom with great heroism. The 
persecution continued many years, when the remnant 
of the innumerable Christians with which Japan 
abounded, to the number of 37,000 souls, retired to the 
town and castle of Siniabara, in the island of Xinio, 
where they determined to make a stand, to continue in 
their faith, and to defend themselves to the very last 
extremity. To this place the Japanese army followed 
them, and laid siege to the place. The Christians de- 
fended themselves with great bravery, and held out 
against the besiegers three months, but were at length 
compelled to surrender, when men, women, and chil- 
dren, were indiscriminately murdered ; and Christianity 
from that time ceased in Japan. 

This event took place on the 12th of April, 1638, 
since which time no Christians but the Dutch have 
been allowed to land in the empire, and even they are 
obliged to conduct themselves with the greatest pre- 
caution, to submit to the most rigorous treatment, and 
to carry on their commerce with the utmost circum- 
spection. 



56. Attempt of the Mahometans to subdue 
Europe. 

Constantinople, after having been for many ages an 
imperial Christian city, was invested, in 1453, by the 
Turks, under Mahomet II.,* whose army consisted of 
300,000 men, and, after a siege of six weeks, it fell into 
the hands of the infidels ; and the Turks have, to this 
day, retained possession of it.f They no sooner found 

* He was the ninth of the Ottoman race, and subdued all 
Greece. 

f About fifteen years before this fatal event took place, the city 



187 

themselves masters of it, than they began to exercise 
on the inhabitants the most unremitting barbarities, 
destroying them by every method of ingenious cruelty. 
Some they roasted alive on spits, others they starved, 
some they flayed alive, and left them in that horrid 
manner to perish ; many were sawn asunder, and 
others torn to pieces by horses. Three days and nights 
was the city given to spoil, in which time the soldiers 
were licensed to commit every enormity. The body of 
the emperor being found among the slain, Mahomet 
commanded his head to be stuck on a spear, and carried 
round the town for the mockery of the soldiers. 

About the year 1521, Solyman II. took Belgrade from 
the Christians. Two years after, he, with a fleet of 
450 ships, and an army of 300,000 men, attacked 
Rhodes, then defended by the knights of Jerusalem. 
These heroes resisted the infidels till all their fortifi- 
cations were levelled with the ground, their provisions 
exhausted, and their ammunition spent ; when, finding 
no succours from the Christian princes, they surrendered, 
the siege having lasted about six months, in which the 
Turks suffered prodigiously, no less than 30,000 of them 
having died of the bloody flux. After this, Solyman 
retook Buda from the Christians, and treated those who 
were found there with great cruelty. 

Mad with conquest, Solyman now proceeded west- 
ward to Vienna, glutting himself with slaughter on his 
march, and vainly hoping in a short time to lay all 

had yielded the liberties of its church to the pope of Rome. A ma- 
nifest want of patriotism was evidenced in the inhabitants, who, 
instead of bringing forth their treasures to the public service and 
defence of the place, buried them in vast heaps ; insomuch, that 
when Mahomet, suspecting the case, commanded the earth to be 
dug up, and found immense hoards, he exclaimed, " How was it 
that this place lacked ammunition and fortification, amidst such 
abundance of riches 1" The Turks found a crucifix in the great 
church of St. Sophia, on the head of which they wrote, " This is 
the God of the Christians," and then carried it with a trumpet 
around the city, and exposed it to the contempt of the soldiers, 
who were commanded to spit upon it. Thus did the superstition 
of Rome afford a triumph to the enemies of the cross. 



1S8 

Europe at his feet, and to banish Christianity from the 
earth. 

Having pitched his tent before the walls of Vienna, 
he sent three Christian prisoners into the town, to terrify 
the citizens with an account of the strength of his army, 
while a great many more whom he had taken in his 
march were torn asunder by horses. Happily for the 
Germans, three days only before the arrival of the 
Turks, the earl palatine, Frederic, to whom was as- 
signed the defence of Vienna, had entered the town 
with 14,000 chosen veterans, besides a body of horse. 
Solyman sent a summons for the city to surrender ; but 
the Germans defying him, he instantly commenced the 
siege. It has before been observed, that the religion 
of Mahomet promises to all soldiers who die in battle, 
whatever be their crimes, admission into paradise. 
Hence arises that fury and temerity which they usually 
display in fighting. They began with a most tremen- 
dous cannonade, and made many attempts to take the 
city by assault. But the steady valour of the Germans 
was superior to the enthusiasm of their enemies. Soly- 
man, filled with indignation at this unusual check to 
his fortune, determined to exert every power to carry 
his project. To this end he planted his ordinance be- 
fore the king's gate, and battered it with such violence 
that a breach was soon made ; whereupon the Turks, 
under cover of the smoke, poured in torrents into the 
city, and the soldiers began to give up all for lost. But 
the officers, with admirable presence of mind, causing 
a great shouting to be made in the city, as if fresh 
troops had just arrived, their own soldiers were in- 
spired with fresh courage, while the Turks, being 
seized with a panic, fled precipitately, and overthrew 
each other ; by which means the city was freed from 
destruction. 

Grown more desperate by resistance, Solyman re- 
solved upon another attempt, and this was by under- 
mining the Corinthian gate. Accordingly, he set his 
Illyrians at work, who were expert at this kind of war- 
fare. They succeeded in coming under ground to the 



189 

foundations of the tower ; but being discovered by the 
wary citizens, they, with amazing activity and diligence, 
countermined them ; and having prepared a train of 
gunpowder, even to the trenches of the enemy, they set 
fire to it, and by that means rendered abortive their at- 
tempts, and blew up about 8000 of them. Foiled in 
every attempt, the courage of the Turkish chief dege- 
nerated into madness ; he ordered his men to scale the 
walls, in which attempt they were destroyed by thou- 
sands, their very numbers serving to their own defeat ; 
till, at length, the valour of his troops relaxed, and 
dreading the hardihood of their European adversaries, 
they began to refuse obedience. Sickness also seized their 
camp, and numbers perished from famine ; for the Ger- 
mans, by their vigilance, had found means to cut off their 
supplies. Frustrated in all his designs, Solyman, after 
having lost above 80,000 men, resolved to abandon 
his enterprise ; and sending his baggage before him, 
proceeded homewards with the utmost expedition — thus 
freeing Europe from the impending terror of universal 
Mahometanism. 



57. Doctrine of Romish Indulgences. 

This doctrine of the Romish church proceeded upon 
the idea that all the good works of the saints, over and 
above those which were necessary towards their own 
justification, are deposited, together with the infinite 
merits of Christ, in one inexhaustible treasury ; the 
keys of which were committed to St. Peter, and his 
successors, the popes, who may open it at pleasure ; 
and by transferring a portion of this superabundant merit 
to any person, for a sum of money, may convey to him 
a pardon of all his sins, past, present, and future ; or a 
release of any of his friends from purgatory, who might 
be suffering its pains. 

Pope Leo X., in order to carry on the magnificent 
structure of St. Peter's, at Rome, published indulgences, 
and a plenary remission to all who should contribute 
money for this object. They were, in some parts, 



190 

farmed out to the highest bidders ; who, to make the 
best of their bargain, procured the most able preachers 
to cry up the value of their ware. The form of indul- 
gences is as follows : — " May our Lord Jesus Christ 
have mercy upon thee, and absolve thee by the merits 
of his most holy passion. And I, by his authority, that 
of his blessed apostles, Peter and Paul, and of the most 
holy pope, granted and committed to me in these parts, 
do absolve thee, first, from all ecclesiastical censures, 
in whatever manner they have been incurred ; then, 
from all thy sins, transgressions, and excesses, how 
enormous soever they may be, even from such as are 
reserved from the cognizance of the holy see, and as 
far as the keys of the holy church extend. I remit to 
you all punishment which you deserve in purgatory on 
their account ; and I restore you to the holy sacraments 
of the church, to the unity of the faithful, and to that 
innocence and purity which you possessed at baptism ; 
so that when you die, the gates of punishment shall be 
shut, and the gates of the paradise of delight shall be 
opened ; and if you die not at present, this grace shall 
remain in full force when you are at the point of death ; 
in the name of the Father, the Son, and the Holy 
Ghosts 

The prices of them were various, according to the 
character, ability, and crimes of the purchasers. For 
instance, if a man take a false oath, to be pardoned he 
must pay nine shillings ; for robbing, twelve shillings ; 
for murdering a layman, seven shillings and sixpence ; 
for laying violent hands on a clergyman, ten shillings 
and sixpence, &c. &c. 

In 1517, the sale of these indulgences was intrusted 
to one John Tetzel, who boasted that " he had saved 
more souls from hell, by his indulgences, than St. Peter 
had converted to Christianity by his preaching." He 
could assure a child who might fear his father was un- 
happy in another world, " that the moment the money 
tinkled in the chest his father's soul would mount up 
from purgatory !" 

A certain nobleman, thinking there was some imposi- 



191 

tion in the case, put this question to him, " Can you 
grant absolution for a sin, which a man shall intend to 
commit in future?" — " Yes," replied he, " provided 
the proper sum of money be paid down." This being 
done, he received from Tetzel a certificate, absolving 
him from the crime he intended to commit ; which he 
did not divulge at that time. 

Not long after this, Tetzel left the place, with his 
chest of money, This nobleman concealed himself on 
the road, and when Tetzel appeared he rushed forth, 
attacked, robbed, and beat him soundly with a stick, 
and sent him back with an empty chest ; at the same 
time producing the very certificate to him which he 
had a short time previous given him, and told him he 
had done only what he intended to when he purchased 
it, and presumed he was, by virtue of that, free from 
the crime. 

Since the reformation, the popes have been more 
sparing in the exercise of their power ; though indul- 
gences are still sold in India for two rials apiece. A 
gentleman not long since being in Naples, to ascertain 
fully the fact respecting them, attended the sale ; and, 
for two sequins, purchased a plenary remission of all 
his own sins, and for any two of his friends, whose 
names he was empowered to insert ! 



58. English Martyrs. 

Queen Mary ascended the throne of England in 1553. 
She was strongly bigoted to the popish religion, and 
during her reign (which was of about five years' con- 
tinuance) she carried on a most bloody persecution 
against the protestants. It was computed that during 
this persecution two hundred and seventy-seven persons 
were burnt, besides those punished by imprisonment, 
fines, and confiscations. Among those who suffered by 
fire, were five bishops, twenty-one clergymen, eight lay 
gentlemen, eighty-four tradesmen, one hundred hus- 
bandmen, fifty-five women, and four children. 

Rogers, prebendary of St. Paul's, and Hooper, bishop 



192 

of Gloucester, were the first martyrs. Saunders and 
Taylor, two other clergymen, whose zeal had been 
distinguished in carrying on the reformation, were the 
next that suffered. " Bonner, bishop of London, bloated 
at once, with rage and luxury, let loose his vengeance 
without restraint, and seemed to take a pleasure in the 
pains of the unhappy sufferers ; while the queen, by her 
letters, exhorted him to pursue the pious work without 
pity or interruption. Soon after, in obedience to her 
commands, Ridley, bishop of London, and the venerable 
Latimer, bishop of Worcester, were condemned to- 
gether. Ridley had been one of the ablest champions 
for the reformation ; his piety, learning, and solidity of 
judgment, were admired by his friends, and dreaded by 
his enemies. The night before his execution he in- 
vited the mayor of Oxford and his wife to see him ; and 
when he beheld them melted into tears, he himself ap- 
peared quite unmoved, inwardly supported and com- 
forted in that hour of agony. When he was brought 
to the stake to be burnt, he found his old friend Latimer 
there before him. Of all the prelates of that age, Lati- 
mer was the most remarkable for his unaffected piety 
and the simplicity of his manners. He had never 
learned to flatter in courts ; and his open rebuke was 
dreaded by all the great, who at that time too much de- 
served it. His sermons, which remain to this day, 
show that he had much learning and much wit ; and 
there is an air of sincerity running through them, not to 
be found elsewhere. When Ridley began to comfort 
his ancient friend, Latimer on his part was as ready to 
return his kind office. " Be of good cheer, brother," 
cried he, " we shall this day kindle such a torch in 
England, as I trust in God shall never be extinguished." 
A furious bigot ascended to preach to them and the 
people while the fire was preparing ; and Ridley gave 
a most serious attention to his discourse. No way dis- 
tracted by the preparations about him, he heard him to 
the last ; and then told him, that he was ready to answer 
;o all that he had preached upon, if he were permitted 
i short indulgence, but this was refused him. At 




Archbishop of. Canterbury, w7w suffered during tJie ttnody persecution 

in England under Oueen Mary. 




MASSACRE i 
In 1512, on St.Bartf1dl0m.eWs d, 

were murdered en n renin 1 of iheir rditpt>n 



m ST. Bi^RXMvIL^MiEW .? 

ly many thousands of Irctestants 



193 

length, fire being set to the pile, Latimer was soon out 
of pain ; but Ridley continued to suffer much longer, 
his legs being consumed before the fire reached his 
vitals. Cranmer, archbishop of Canterbury, had less 
courage at first. His love of life, in an unguarded mo- 
ment, induced him to sign a paper condemning the re- 
formation. Of this act, he afterwards bitterly repented. 
Being led to the stake, and the fire beginning to be 
kindled round him, he stretched forth his right hand 
and held it in the flames till it was consumed; ex- 
claiming several times, " This hand has offended ! This 
wicked hand has offended !" When it dropped off, he 
discovered a serenity in his countenance, as if satisfied 
with sacrificing to divine justice the instrument of his 
crime. " When the fire attacked his body, he seemed 
to be insensible of his tortures ; his mind was occupied 
wholly upon the hopes of a future reward. After his 
body was destroyed, his heart was found entire ; an 
emblem of the constancy with which he suffered."* 



59. Sufferings and Martyrdom of Anne Askew. 

Anne Askew was the second daughter of sir William 
Askew, of Kelsey, in Lincolnshire. She had received 
a genteel education, which, with an agreeable person 
and good understanding, rendered her a very proper 
person to be at the head of a family. Her father, re- 
gardless of his daughter's inclination and happiness, 
obliged her to marry a gentleman who had nothing to 
recommend him but his fortune ; and who was a most 
bigoted papist. No sooner was he convinced of his 
wife's regard for the doctrines of the reformation from 
popery, than, by the instigation of the priests, he vio- 
lently drove her from his house, though she had borne 
him two children, and her conduct was unexceptionable. 
Abandoned by her husband, she came up to London in 
order to procure a divorce, and to make herself known 
to that part of the court who either professed or were 
favourers of protestantism ; but as Henry VIII., with 

* Goldsmith's History of England. 
17 



194 

consent of parliament, had just enacted the law of the six 
articles, commonly called the Bloody Statute, she was 
cruelly betrayed by her own husband, taken into cus- 
tody upon his information, and examined concerning 
her faith. The act above mentioned denounced death 
against all those who should deny the doctrine of tran- 
substantiation, or that bread and wine made use of in 
the sacrament were not converted, after consecration, 
into the real body and blood of Christ ; or maintain the 
necessity of receiving the sacrament in both kinds ; or 
affirm that it was lawful for priests to marry ; that the 
vows of celibacy might be broken ; that private masses 
were of no avail ; and that auricular confession to a 
priest was not necessary to salvation. Upon these ar- 
ticles she was examined by the inquisitor, a priest, the 
lord mayor of London, and the bishop's chancellor, and 
to all their queries gave proper and pertinent answers ; 
but not being such as they approved, she was sent back 
to prison, where she remained eleven days, to ruminate 
alone on her alarming situation, being even denied the 
small consolation of a friendly visit. The king's counsel 
being at Greenwich, she was once more examined by 
chancellor Wriothesley, Gardiner, bishop of Winchester, 
Dr. Cox and Dr. Robinson, but not being able to convince 
her of her supposed errors, she was sent to the tower. It 
was strongly suspected that Mrs. Askew was favoured by 
some ladies of high rank, and that she carried on a reli- 
gious correspondence with the queen ; so that chancel- 
lor Wriothesley, hoping that he might discover some- 
thing that would afford matter of impeachment against 
that princess, the earl of Hertford, or his countess, who 
all favoured the reformation, ordered her to be put to 
the rack ; but her fortitude in suffering, and her resolu- 
tion not to betray her friends, were proof against that 
diabolical invention. Not a groan nor a word could be 
extorted from her. The chancellor, provoked with what 
he called her obstinacy, augmented her tortures with 
his own hands, and with unheard-of violence ;*but her 
courage and constancy were invincible, and these bar- 
barians gained nothing by their cruelties but everlasting 



195 

disgrace and infamy. As soon as she was taken from 
the rack, she fainted away ; but, being recovered, she 
was condemned to the flames. Her bones were dislo- 
cated in such a manner that they were forced to carry 
her in a chair to the place of execution. While she was 
at the stake, letters were brought her from the lord 
chancellor, offering her the king's pardon if she would 
recant ; but she refused to look at them, telling the mes- 
senger " that she came not thither to deny her lord 
and master." The same letters were also tendered to 
three other persons condemned to the same fate, and 
who, animated by her example, refused to accept, them ; 
whereupon the lord mayor commanded the fire to be 
kindled, and with savage ignorance, cried out, " Fiat 
justitia" — Let justice take its course. The fagots 
being lighted, she commended her soul, with the utmost 
composure, into the hands of her Maker, and, like the 
great founder of the religion she professed, expired 
praying for her murderers, July 16th, 1549, about the 
twenty-fifth year of her age. 

" I do not know," observes a good English writer, 
" if all circumstances be considered, whether the his- 
tory of this or any other nation can furnish a more illus- 
trious example than this now related. To her father's 
will she sacrificed her own inclinations ; to a husband 
unworthy her affections she behaved with prudence, 
respect and obedience ; the secrets of her friends she 
preserved inviolable, even amidst the tortures of the 
rack. Her constancy in suffering, considering her age 
and sex, was equal, at least, if not superior, to any 
thing on record, and her piety was genuine and unaf- 
fected, of which she gave the most exalted proof in 
dying a martyr for the cause of her religion and liberty 
of conscience. But who can read this example, and 
not lament and detest that spirit of cruelty and inhu- 
manity which are imbibed and cherished in the church 
of Rome ? a spirit repugnant to the feelings of nature, 
and directly opposite to the conduct and disposition of 
the great Author of our religion, who came not to destroy 
men's lives, but to save them." 



196 

60. Massacre of St. Bartholomew's. 

In the month of August, 1572, in the reign of Charles 
IX. of France, 30,000, or, as some affirm, 100,000 pro- 
testants were massacred in France by the Catholics. 
This bloody massacre commenced in Paris on the 24th 
of August, on St. Bartholomew's day. 

In order the sooner to effect their purposes by cutting 
off the leaders of the protestants, many of the principal 
ones in the kingdom were invited to Paris under a 
solemn oath of safety, upon occasion of the marriage of 
the king of Navarre with the French king's sister. The 
queen-dowager of Navarre, a zealous protestant, how- 
ever was poisoned by a pair of gloves before the marriage 
was solemnized. Upon a given signal the work of 
death began. Charles, the savage monarch, from the 
windows of his palace, encouraged the furious populace 
to massacre his protestant subjects, by crying out 
"Kill! kill!" 

Cologni, admiral of France, was basely murdered in 
his own house, and then thrown out of the window, to 
gratify the malice of the duke of Guise; his head was 
afterwards cut off, and sent to the king and queen-mo- 
ther ; and his body, after many indignities offered to it, 
hung on a gibbet. After this, the murderers ravaged 
the whole city of Paris, and butchered in three days 
above ten thousand lords, gentlemen, presidents, and 
people of all ranks. " A horrible scene of things !" 
says a historian of the time ; " the very streets and 
passages resounded with the noise of those who met 
together for murder and plunder ; the groans of those 
who were dying, the shrieks of those who were just 
going to be butchered, were every where heard ; the 
bodies of the slain were thrown out of the windows, 
the dead bodies of others were dragged through the 
streets ; their blood running through the channels, in 
such plenty, that torrents seemed to empty themselves 
into the neighbouring river , in a word, an innumerable 
number of men, women, and children, were all involved 
in one common destruction, and the gates and entrances 
of the king's palace all besmeared with their blood." 



197 

From the city of Paris the massacre spread through- 
out the whole kingdom. In the city of Meaux they 
threw above two hundred into jail ; and after they 
had ravished and killed a great number of women, and 
plundered the houses of the protestants, they exercised 
their fury on those they had imprisoned, and, calling 
them one by one, they were killed like sheep in a mar- 
ket. In Orleans they murdered above five hundred 
men, women, and children, and enriched themselves with 
the spoil. The same cruelties were practised at Angus, 
Troyes, Bouges, La Charite, and especially at Lyons, 
where they inhumanly destroyed above eight hundred 
protestants ; children hanging on their parents' necks ; 
parents embracing their children ; putting ropes about 
the necks of some, dragging them through the streets, 
and throwing them, mangled, torn, and half-dead, into 
the river. 

But what aggravates still more these scenes of wan- 
tonness and cruelty, was the manner in which the news 
was received at Rome. When the letters of the pope's 
legate were read in the assembly of the cardinals, by 
which he assured the pope that all was transacted by 
the express will and command of the king, it was imme- 
diately decreed that the pope should march with his 
cardinals to the church of ~St. Mark, and in the most 
solemn manner give thanks to God for so great a bless- 
ing conferred on the see of Rome and the Christian 
world ; and on the Monday after, solemn mass should be 
celebrated in the church of Minerva, at which pope 
Gregory XIII. and his cardinals were present ; and that 
a jubilee should be published throughout the whole 
Christian world, and the cause of it declared to be, to 
return thanks to God for the extirpation of the enemies 
of the truth and church in France. 

In the evening the canon of St. Angelo were fired to 
testify the public joy ; the whole city illuminated with 
bonfires ; and no one sign of rejoicing omitted that was 
usually made for the greatest victories obtained in favour 
of the Roman church ! ! ! 

17* 



198 

61. Auto de Fe, or Act of Faith. 

" Act of faith" (Auto de Fe) in the Romish church 
is a solemn day held by the inquisition for the punish- 
ment of heretics and the absolution of the innocent ac- 
cused. They usually contrive the auto to fall on some 
great festival, that the execution may pass with the 
more awe, and it is always on a Sunday. The auto de 
fe may be called the last act of the inquisitorial trage- 
dy ; it is a kind of jail-delivery, appointed as often as 
a competent number of prisoners in the inquisition are 
convicted of heresy, either by their own voluntary or 
extorted confession, or on the evidence of certain wit- 
nesses. The process is this : — In the morning they are 
brought into the great hall, where they have a peculiar 
habit put on, which they are to wear in the procession, . 
and by which they know their doom. The procession 
is led up by the Dominican friars, after which come the 
penitents, being all in black coats without sleeves, and 
barefooted, with a wax candle in their hands. These 
are followed by the penitents who have narrowly es- 
caped being burnt, who over their black coats have 
flames painted, with their points turned downwards. 
Next come the negative or relapsed, who are to be 
burnt, having flames painted on their habits, pointing up- 
wards. After these come such as profess doctrines con- 
trary to the faith of Rome, who, besides having flames 
painted upwards, have their picture painted on their 
breasts, with dogs, serpents, and devils, all open-mouth- 
ed, about it. Each prisoner is attended with a familiar 
of the inquisition, and those to be burnt have also a 
Jesuit on each hand, who is continually exhorting 
them to abjure. After the prisoners comes a troop of 
familiars on horseback ; and after them the inquisitors, 
and other officers of the court, on mules : last of all, 
the inquisitor-general, on a white horse, led by two men. 

A scaffold is erected, large enough for two or three 
thousand people ; at one end of which are the prison- 
ers, at the other the inquisitors. After a sermon, made 
up of encomiums of the inquisition, and invectives 
against heretics, a priest ascends a desk near the scaf- 



199 

fold, and having taken the abjuration of the penitents, 
recites the final sentence of those who are to be put to 
death, and delivers them to the secular arm, earnestly 
beseeching, at the same time, the secular power not to 
touch their blood, or put their lives in danger ! ! I The 
prisoners, being thus in the hands of the civil magis- 
trate, are presently loaded with chains, and carried first 
to the secular jail, and from thence in an hour or two, 
brought before the civil judge ; who, after asking in 
what religion they intend to die, pronounces sentence 
on such as declare they die in the communion of the 
church of Rome, that they shall first be strangled, and 
then burnt to ashes ; or such as die in any other faith, 
that they be burnt alive. Both are immediately car- 
ried to the Ribera, the place of execution, where there 
are as many stakes set up as there are prisoners to be 
burnt, with a quantity of dry furze about them. The 
stakes of the professed, that is, such as persist in their 
heresy, are about four yards high, having a small board 
towards the top for the prisoner to be seated on. The 
negative or relapsed being first strangled and burnt, the 
professed mount their stakes by a ladder, and the Je- 
suits, after several repeated exhortations to be recon- 
ciled to the church, part with them, telling them that 
they leave them to the devil, who is standing at their 
elbow to receive their souls, and carry them to the 
flames of hell. On this a great shout is raised, and the 
ery is, "Let the dogs* beards be made .'" which is done 
by thrusting flaming furze, fastened to long poles, against 
their faces, till their faces are burnt to a coal, which is 
accompanied with the loudest acclamations of joy. At 
last, fire is set to the furze at the bottom of them, over 
which the professed are chained so high that the top of 
the flame seldom reaches higher than the seat they sit 
on ; so that they are rather roasted than burnt. There 
cannot be a more lamentable spectacle. The sufferers 
continually cry out while they are able, "Pity, for the 
love of God !" Yet it is beheld by all sexes and ages 
with transports Of joy and satisfaction.* 

* Buck's Theological Dictionary. 



200 
62. The War of the Cevennes, in France. 






The power of England being established by her 
great victory over the Spanish Armada, in the year 
1588, made her the universal champion of protestant- 
ism. The popish kingdoms shrunk from provoking 
the resentment of a country which had thus shown the 
impotence of all external hostility. The church in 
France thenceforth continued undisturbed, except by 
the private jealousies and provocations of the monks. 
But the accession of Charles II., a popish hypocrite 
and a French slave to the English throne, degraded 
England, and stripped protestantism abroad of sword 
and shield. 

The protestant church in France had increased rapid- 
ly under the reigns of Henry IV. and Louis XIII. At 
the beginning of the reign of Louis XIV. it amounted 
to two millions and a half, incomparably the most in- 
dustrious, intelligent, and orderly portion of the people. 
Its clergy were distinguished for piety and learning. It 
had six hundred and twenty-seven places of worship, 
and six hundred and forty-seven ministers. 

Protestantism is a safe religion in either master or 
subject ; for the Christian honours the laws for conscience 
sake. The Huguenots were eminently loyal during the 
period from the edict of Nantes in 1598 to the begin- 
ning of the persecutions under Louis XIV. They have 
even the testimony of Louis to their unimpeachable al- 
legiance. In a letter to Cromwell, who had desired 
that the duke of Savoy, in his cruelties to the Vaudois, 
should not be suffered to expect encouragement from 
France, the king stated " that it was not likely that he 
would co-operate in inflicting any punishment on the 
subjects of the duke of Savoy, on account of their at- 
tachment to the pretended reformed religion, seeing he 
conferred so many tokens of favour on his subjects of 
the same religious profession ; for he had reason to ap- 
plaud their fidelity and zeal in his service. They 
omitted no opportunity of giving him evidence of their 
loyalty, even beyond all that could be imagined, con- 



201 

tributing in all things to the advantage of his af- 
fairs. 

Laws against religion are justifiable only when that 
religion is made a political engine ; where, under the 
pretence of pious zeal, treason lurks, and where a ha- 
tred to the recognized establishments of the state, and 
an alliance with its foreign enemies, are leading princi- 
ples. The rebel must be restrained, let his pious pre- 
tence for rebellion be what it will. But the spirit of 
persecution waits for none of those things. 

Within five years from this testimony to the pacific 
and obedient conduct of its protestant subjects, the go- 
vernment commenced a course of the most galling irri- 
tation. Every year some new drop of bitterness was 
instilled into the wound of the last, until the whole ca- 
lamity was completed by the revocation of the edict of 
Nantes. 

On the 22d of October, 1685, the decree of revoca- 
tion announced — 

1. A repeal of the whole edict of 1598, and of every 
concession in favour of the reformed, with a declaration 
that their churches should be demolished. 

2. A prohibition of meeting for worship in any place 
or under any pretence. 

3. An express interdict of every kind of religious 
exercise in the houses of those among the reformed of 
high rank or noble birth, under pain of confiscation and 
death. 

4. The banishment of all their ministers from the 
kingdom within fifteen days, unless they become Roman 
Catholics. 

5. An offer of a third more than their stipend to those 
ministers who would conform, with a continuation of 
it to their widows. 

6. An offer of admission to the profession of the law 
three years sooner than the usual time. 

7. The absolute shutting up of all their schools. 

8. The baptism of their children by the popish priests, 
under a penalty of five hundred livres. 



202 

9. Permission given, by the king's clemency, for the 
refugees, if returned within four months, and converted 
to popery, to recover their property and privileges. 

10. A prohibition of leaving the kingdom under the 
penalty of galleys or death. 

11. The decrees against the relapsed were to be put 
in execution ; but those who were not decided or pre- 
pared to declare themselves, might remain where they 
resided until it pleased God to enlighten them, con- 
tinue their trade or arts, and enjoy their property with- 
out being disturbed, provided they refrained from all 
exercises of their religion, and from every kind of meet- 
ing, on that account. 

The apparent lenity of the final article, which yet ut- 
terly prohibited the exercise of that religion in which 
was all the hope of the reformed, was soon found to be 
no defence. Hired informers were sent among the 
people. Soldiers hunted them down like wild beasts, 
and shot them. Their houses were burned, their pro- 
perty was plundered, their families were treated with the 
most cruel indignities ; many were tortured, and num- 
bers of the more important persons were sent for galley 
slaves. Above a million of people fled into the pro- 
testant countries, carrying with them their arts, indus- 
try, and manufactures. The loss to France in wealth 
was immense ; but in character, honour, and religion, it 
was incalculable. 

The difficulty of even this unhappy escape became 
at length so great, that the reformed in the south took 
up arms for the mere preservation of their lives. Suc- 
cess increased their numbers, and the war of the Cau- 
risaries began. The whole mountain country of the 
Cevennes became the seat of a severe conflict. The 
king's troops were harassed and defeated, in a long 
series of encounters, by the undisciplined valour of a 
peasantry who fought the battle of despair. This war 
raged during four years. The Cevennes was the grave 
of a multitude of the persecutors. The shedding of the 
blood of the protestants was awfully repaid. The go- 



203 

vernment finally found the necessity of gentler means ; 
partial pacifications were offered ; and it is probable 
that the comparative quiet of the remaining protestants, 
during the century, was largely due to the exploits of 
the men of the Cevennes. 

But the persecution was to be retaliated by a deeper, 
though a more circuitous vengeance. Some links of 
the chain are traceable. It may be beyond human eyes 
to see how far they still extend. The first result was 
the encouragement of William III. to attempt the Eng- 
lish throne. Holland had received with generous hos- 
pitality a vast number of the refugees. Many of them 
were military ; they had among them distinguished of- 
ficers, and William thus found himself in possession of 
a most valuable body of troops. He obtained an al- 
lowance for their pay from the states, and prepared for 
invasion ! 

Another striking result was its effect on the mind of 
England. The notorious connexion of James II. with 
Rome had already prepossessed the nation against the 
Stuarts. But this fearful development of the natural 
heart of popery; the cries that came on every wind 
across the channel ; the spectacle of the unhappy emi- 
grants flung on the British shore, worn out with flight 
and disease, terror and wounds ; and those men, their 
fellow Christians ; bound by the closest tie of faith, and 
those sufferings undergone for the purest cause of Chris- 
tianity ; put an end to all the insidious glosses and flat- 
teries of priest or king. Within three years from the 
revocation, the Stuarts were driven into eternal exile ; 
and William was placed on the throne, to be the cham- 
pion of the church throughout Europe, and the leading 
enemy of France. Another, and still sterner result, was 
the national impurity ; which at length, after undermin- 
ing and consuming away the foundations of the public 
strength, flamed out in the French revolution. — Croly's 
Sketch of the Hist, of the Church. 



204 

63. The Spanish Armada. 

Philip, king of Spain, husband to the deceased queen 
Mary of England, was no less inimical to the protest- 
ants than that princess. He had always disliked the 
English, and, after her death, determined if possible to 
crown that infamous cruelty which had disgraced the 
whole progress of her reign, by making a conquest of 
the island, and putting every protestant to death. 

The great Avarlike preparations made by this mo- 
narch, though the purpose was unknown, gave an uni- 
versal alarm to the English nation ; as it appeared evi- 
dent that he was taking measures to seize the crown of 
England, though he had not declared that intention. 
Pope Sixtus V., not less ambitious than himself, and 
equally desirous of persecuting the protestants, urged 
him to the enterprise. He excommunicated the queen 
of England, and published a crusade against her, with 
the usual indulgences. All the ports of Spain resounded 
with preparations for this alarming expedition ; and the 
Spaniards seemed to threaten the English with a total 
annihilation. 

Three years had been spent by Philip in making the 
necessary preparations for this mighty undertaking ; 
and his fleet, which on account of its prodigious 
strength was called " The Invincible Armada" was 
now completed. A consecrated banner was procured 
from the pope, and the gold of Peru was lavished on the 
occasion. Several instruments of torture were also 
taken on board the Spanish fleet, designed for the tor- 
menting of the English protestants, in case their scheme 
took e fleet. 

Troops from Italy, Germany, Flanders, and Spain 
were embarked, or sent to the points from which they 
might be thrown on England. The Spanish nobles 
volunteered. Men of the highest rank in the popish 
realms solicited employment ; the first sea officer of the 
age, the Marquis Santa Croce, whose very name seemed 
an omen, commanded the fleet ; the first general of the 



205 

age, the prince of Parma, marched the Spanish army, 
thirty-four thousand of the most celebrated troops in 
Europe, down to the Flemish shore, for invasion. The 
fleet numbered one hundred and thirty ships of war, 
carrying thirty thousand troops and seamen. But it 
had a darker freight of monks, papal bulls, and instru- 
ments of torture. 

Elizabeth, finding that she must contend for her crown 
with the whole force of Spain, made preparations for 
resistance ; and though her fleet (consisting of less than 
a hundred ships, and much inferior in point of size to 
her antagonist) seemed very inadequate to oppose so 
powerful an enemy, every place in the kingdom dis- 
covered the greatest readiness in defending their re- 
ligion and liberty, by contributing ships, men, and 
money. 

Men of reflection, however, entertained the greatest 
apprehensions, when they considered the force of the 
Spaniards, under the duke of Parma, the most consum- 
mate general of the age. 

Elizabeth was sensible that, next to her popularity, 
the firmest support of her throne consisted in the zeal 
of the people for the protestant religion, and their ab- 
horrence of popery. She reminded the English of 
their former danger from the tyranny of Spain ; and 
of the bloody massacres in the Indies, and the unre- 
lenting executions in the Low Countries ; and a list 
was published of the several instruments of torture 
with which, it was said, the Spanish armada was loaded. 
The more to excite the martial spirit of the nation, 
the queen appeared on horseback in the camp at Til- 
bury ; and riding through the lines, she exhorted the 
soldiers to remember their duty to their country 
and their God, declaring that she would rather perish 
in battle than survive the ruin and slavery of her 
people. 

The armada, after sailing from Lisbon, suffered con- 
siderably from storms ; but the damages being repaired, 
the Spaniards again put to sea. Effingham, admiral of 
18 



206 

the English fleet, who was stationed at Plymouth, had 
just time to get out of port, when he saw the armada 
advancing towards him, disposed in the form of a cres- 
cent, and stretching the distance of seven miles, from 
one extremity to the other. As the armada advanced 
up the channel, the English hung on its rear, and soon 
found that the great size of the Spanish ships was no 
advantage to them. Their bulk exposed them the more 
to the enemy's fire, while their cannon, placed too high, 
passed over the heads of the English. 

The armada had now reached Calais, and cast anchor, 
in expectation that the duke of Parma would put to sea 
and join them. The English admiral, however, filling 
eight of his smaller ships with combustible materials, 
sent them one after another into the midst of the enemy. 
The Spaniards were so much alarmed, that they imme- 
diately cut their cables, and fled with the greatest precipi- 
tation. The English, whose fleet now amounted to one 
hundred and forty sail, fell upon them next morning, 
while in confusion ; and besides doing great damage to 
other ships, they took or destroyed about twelve of the 
enemy. 

The Spanish admiral, defeated in many rencounters, 
and perceiving the inevitable destruction of his fleet, 
prepared to return homewards ; but conducting his 
shattered ships by the circuitous route of Scotland and 
Ireland, a violent tempest overtook them near the Ork- 
neys. Many of the vessels were wrecked on the west- 
ern isles of Scotland, and on the coast of Ireland ; and 
not one half of this mighty armament returned to Spain. 



64. Gunpowder Plot. 
In order to crush popery in England, king James I., 
soon after his accession to the throne, took proper mea- 
sures for eclipsing the power of the Roman catholics, 
by enforcing those laws which had been made against 
them by his predecessors. This enraged the papists to 
such a degree, that a conspiracy was formed by some 
of the principal leaders, the object of which was to 



207 

blow up the king, the royal family, and both houses of 
parliament, and thus to involve the nation in utter and 
inevitable ruin. 

The cabal who formed the resolution of putting in 
practice this scheme consisted of thirteen persons, most 
of whom were men both of birth and fortune. 

Their consultations were held in the spring and sum- 
mer of the year 1604, and it was towards the close of 
that year that they begun their operations. It was 
agreed that a few of the conspirators should run a mine 
below the hall in which the parliament was to assemble, 
and that they should choose the very moment when the 
king should deliver his speeches to both houses for 
springing the mine, and thus, by one blow, cut off the 
king, lords, commons, and all the other enemies of the 
Catholic religion, in that very spot where that religion 
had been most oppressed. For this purpose a house 
was hired adjoining the upper house of parliament, and 
the conspirators, expecting their victims would meet on 
the 17th of February following, began on the 11th of 
December to dig in the cellar, through the wall of par- 
tition, which was three yards thick. There were seven 
in number joined in this labour. They went in by night, 
and never after appeared in sight; for, having supplied 
themselves with powder, shot, and fire-arms, they had 
formed a resolution rather to die than be taken. 

On Candlemas-day, 1605, they had dug as far through 
the wall as to be able to hear a noise on the other side ; 
upon which unexpected event, fearing a discovery, 
Guido Fawkes (one of the principal actors in this con- 
spiracy) was despatched to know the occasion, and re- 
turned with the favourable report, that the place from 
whence the noise came was a large cellar under the 
upper house of parliament, full of seacoal which was 
then on sale, and the cellar offered to be let. 

On this information the cellar was hired, and the 
remainder of the coal was bought by one of the conspi- 
rators. He then sent for thirty barrels of gunpowder 
from Holland, and landing them at Lambeth, conveyed 
them gradually by night to this cellar, where they were 



208 

covered with stones, iron bars, a thousand billets, and 
five hundred fagots ; all which was done at their lei- 
sure, the parliament being prorogued to the 5th of No- 
vember. 

This being done, the conspirators next consulted how 
they should secure the duke of York (who was too 
young to be expected at the parliament-house) and his 
sister the princess Elizabeth. It was resolved that two 
persons should enter into the duke's chamber, and a 
dozen more, properly disposed at several doors, with two 
or three on horseback at the court gate to receive him, 
should carry him safe away as soon as the parliament 
house was blown up ; or if that could not be effected, 
that they should kill him, and declare the princess 
Elizabeth queen, having secured her under pretence of 
a hunting match that day. 

It was agreed, also, to apply to France, Spain, and 
other powers, for assistance after the plot had taken 
effect, and to proclaim the princess Elizabeth queen, 
spreading a report, after the blow was given, that the 
puritans were the perpetrators of this inhuman act. 

All matters being now prepared by the conspirators, 
they waited with the utmost impatience the 5th of No- 
vember. But all their counsels were blasted by a hap- 
py and providential circumstance. One of the conspi- 
rators having a desire to save William Parker, Lord 
Monteagle, sent him the following letter : 

" My Lord, 
" Otit of the love I bear to some of your friends, I 
have a care for your preservation ; therefore I advise 
you, as you tender your life, to devise you some excuse 
to shift off your attendance at this parliament; for God 
and man have concurred to punish the wickedness of 
this time ; and think not slightly of this advertisement, 
but retire yourself into the country, where you may 
expect the event with safety ; for though there be no 
appearance of any stir, yet I say they shall receive a 
terrible blow this parliament, and yet they shall not 
see who hurts them. This counsel is not to be con- 



209 

temned, because it may do you good, and can do yon 
no harm ; for the danger is past so soon (or as quickly) 
as you burn this letter ; and I hope God will give you 
grace to make good use of it, to whose holy protection I 
commend you." 

The lord Monteagle was, for some time, at a loss 
what judgment to form of this letter, and unresolved 
whether he should slight the advertisement or not ; and 
fancying it a trick of his enemies to frighten him into 
an absence from parliament, would have determined on 
the former, had his own safety only been in question ; 
but apprehending the king's life might be in danger, he 
took the letter at midnight to the earl of Salisbury, who 
was equally puzzled about the meaning of it ; and though 
he was inclined to think it merely a wild and waggish 
contrivance to alarm Monteagle, yet he thought proper 
to consult about it with the earl of Suffolk, lord cham- 
berlain. The expression "that the blow should come 
without knowing who hurt them" made them imagine 
that no time would be more proper than the time of par- 
liament, nor by any other way like to be attempted than 
by gunpowder, while the king was sitting in that assem- 
bly. The lord chamberlain thought this the more 
probable, because there was a great cellar under the par- 
liament chamber not used for any thing but wood or coal, 
belonging to Wineyard, the keeper of the palace ; and 
having communicated the letter to the earls Nottingham, 
Worcester, and Northampton, they proceeded no fur- 
ther till the king came from Royston on the 1st of No- 
vember. 

His majesty being shown the letter by the earls, who 
at the same time acquainted him with their suspicions, 
was of opinion that either nothing should be done or 
else enough to prevent the danger ; and that a search 
should be made on the day preceding that designed for 
the execution of this plot. 

Accordingly, on Monday the 4th of November, in the 

afternoon, the lord chamberlain, whose office it was to 

see all things put in readiness for the king's coming, 

accompanied by Monteagle, went to visit all places 

18* 



210 

about the parliament-house, and taking a slight occa- 
sion to see the cellar, observed only piles of billets and 
fagots, but in greater number than he thought Wine- 
yard could want for his own use. On his asking who 
owned the wood, and being told it belonged to one Mr. 
Percy, he began to have some suspicions, knowing him 
to be a rigid papist, and so seldom there, that he had no 
occasion for such a quantity of fuel; and Monteagle 
confirmed him therein by observing that Percy had 
made him great professions of friendship. 

Though there were no other materials visible, yet 
Suffolk thought it was necessary to make a further 
search ; and upon his return to the king, a resolution 
was taken that it should be made in such a way as 
should be effectual, without creating an alarm. 

Sir Thomas Knevet, steward of Westminster, was 
accordingly ordered, under the pretext of searching for 
stolen tapestry hangings in that place, and other houses 
thereabouts, to remove the wood, and see if any thing 
was concealed underneath. This gentleman going at 
midnight, with several attendants, to the cellar, met 
Fawkes just coming out of it, booted and spurred, 
with a tinder box and three matches in his pockets ; 
and seizing him without any ceremony, or asking him 
any questions, as soon as the removal of the wood dis- 
covered the barrels of gunpowder, he caused him to be 
bound and properly secured. 

Fawkes, who was a hardened and intrepid villain, 
made no hesitation of avowing the design, and that it 
was to be executed on the morrow. He made the same 
acknowledgment at his examination before a committee 
of the council ; and though he did not deny having 
some associates in this conspiracy, yet no threats of 
torture could make him discover any of them ; he de- 
claring that " he was ready to die, and had rather suf- 
fer ten thousand deaths than willingly accuse his master, 
or any other." 

A number of the conspirators of this plot were ap- 
prehended and executed ; several, however, succeeded 
in escaping from the country. 



211 

The lord Monteagle had a grant of two hundred 
pounds a year in land, and a pension of five hundred 
pounds for life, as a reward for discovering the letter 
which gave the first hint of the conspiracy ; and the 
anniversary of this providential deliverance was or- 
dered to be for ever commemorated by prayer and thanks- 
giving. 



65. Irish Massacre of the Protestants, in 1641. 

The gloom of popery had overshadowed Ireland, 
from its first establishment there till the reign of Hen- 
ry VIII., when the rays of the gospel began to dispel 
the darkness, and afford that light which had till then 
been unknown in that island. The abject ignorance in 
which the people were held, with the absurd and su- 
perstitious notions they entertained, were sufficiently 
evident to many : and the artifices of their priests were 
so conspicuous, that several persons of distinction, who 
had hitherto been strenuous papists, would willingly 
have endeavoured to shake off the yoke, and embrace 
the protestant religion ; but the natural ferocity of the 
people, and their strong attachment to the ridiculous 
doctrines which they had been taught, made the attempt 
dangerous. It was, however, at length undertaken, 
though attended with the most horrid and disastrous 
consequences. 

Anxious to extirpate the protestant faith, the papists 
concerted and put in execution a most diabolical plot, 
the design of which was, that a general insurrection 
should take place at the same time throughout the king- 
dom ; and that all the protestants, without exception, 
should be murdered. The day fixed for this massacre 
was the 23d of October, 1641, the feast of Ignatius Loy- 
ola, founder of the Jesuits : and the chief conspirators, 
in the principal parts of the kingdom, made the neces- 
sary preparations for the intended conflict. 

In order that this detested scheme might the more 
infallibly succeed, the most distinguished artifices were 
practised by the papists ; and their behaviour in their 



212 






visits to the protestants, at this time, was with more 
seeming kindness than they had hitherto shown, which 
was done the more completely to effect the inhuman 
and treacherous designs then meditating against them. 

The execution of this savage conspiracy was delayed 
till the approach of winter, that the sending of troops 
from England might be attended with greater difficulty. 
Cardinal Richlieu, the French minister, had promised 
the conspirators a considerable supply of men and mo- 
ney ; and many Irish officers had given the strongest 
assurances that they would heartily concur with their 
Catholic brethren, as soon as the insurrection took 
place. 

The day preceding that appointed for carrying this 
design into execution was now arrived, when, happily 
for the metropolis of the kingdom, the conspiracy was 
discovered by one Owen 0' Connelly, an Irishman ; for 
which most signal service the English parliament voted 
him five hundred pounds, and a pension of two hundred 
pounds during life. 

So very seasonably was this plot discovered, even 
but a few hours before the city and castle of Dublin 
were to have been surprised, that the lords-justices had 
but just time to put themselves and the city in a proper 
posture of defence. The lord M'Guire, who was the 
principal leader here, with his accomplices, were seized 
the same evening in the city ; and in their lodgings 
were found swords, hatchets, pole-axes, hammers, and 
such other instruments of death as had been prepared 
for the destruction and extirpation of the protestants in 
that part of the kingdom. 

Thus was the metropolis happily preserved ; but the 
bloody part of the intended tragedy was past preven- 
tion. The conspirators were in arms all over the king- 
dom early in the morning of the day appointed, and 
every protestant who fell in their way was immediate- 
ly murdered. No age, sex, or condition was spared. 
The wife, weeping for her butchered husband, and 
embracing her helpless children, was pierced with 
them, and perished by the same stroke. The old, the 






213 

young, the vigorous, and the infirm, underwent the 
same fate, and were blended in one common ruin. In 
vain did flight save from the first assault ; destruction 
was every where let loose, and met the hunted victims 
at every turn. In vain was recourse had to relations, 
to companions, to friends ; all connexions were dissolved, 
and death was dealt by that hand from which protec- 
tion was implored and expected. Without provoca- 
tion, without opposition, the astonished English, living 
in profound peace, and, as they thought, full of security, 
were massacred by their nearest neighbours, with whom 
they had long maintained a continued intercourse of 
kindness and good offices. Nay, even death was the 
slightest punishment inflicted by these monsters in hu- 
man form ! all the tortures which wanton cruelty could 
invent, all the lingering pains of body, all the anguish 
of mind, and agonies of despair, could not satiate re- 
venge excited without injury, and cruelty derived from 
no just cause whatever. Depraved nature, or even per- 
verted religion, though encouraged by the utmost li- 
cense, cannot reach to a greater pitch of ferocity than 
appeared in these merciless barbarians. Even the 
weaker sex themselves, naturally tender to their own 
sufferings, and compassionate to those of others, here 
emulated their robust companions in the practice of 
every cruelty. The very children, taught by example, 
and encouraged by the exhortations of their parents, 
dealt their feeble blows on the dead carcasses of de- 
fenceless children of the English. 

Nor was the avarice of the Irish sufficient to produce 
the least restraint on their cruelty. Such was their 
frenzy, that the cattle they had seized, and by rapine 
had made their own, were, because they bore the name 
of English, wantonly slaughtered, or, when covered 
with wounds, turned loose into the woods, there to pe- 
rish by slow and lingering torments. 

The commodious habitations of the planters were 
laid in ashes or levelled with the ground. And where 
the wretched owners had shut themselves up in the 
houses, and were preparing for defence, they perished 



214 

in the flames, together with their wives and children. 
This massacre, in which many thousands perished, was 
retaliated upon the Irish, in 1649, by Oliver Cromwell, 
who was sent to Ireland to quell the rebellion in that 
country. This energetic man, having defeated the Irish 
army, took Drogheda by assault, and put the whole 
garrison to the sword. This struck such a terror, that 
the whole country soon after submitted to the authority 
of the English parliament. 



66. Religious Rites, Opinions, &c. of the North 
American Indians. 

The Indians of this country were generally polythe- 
ists, or believed in a plurality of gods. Some were 
considered as local deities ; yet they believed that there 
was one supreme God, or Great Spirit, the creator of 
the rest, and of all creatures and things. Him the na- 
tives of New England called Kichtan. They believed 
that good men, at death, ascended to Kichtan, above the 
heavens, where they enjoyed their departed friends and 
all good things ; that bad men also went and knocked 
at the gate of glory, but Kichtan bade them depart, for 
there was no place for such, whence they wandered in 
restless poverty. This Supreme Being they held to be 
good, and prayed to him when they desired any great 
favour, and paid a sort of acknowledgment to Him for 
plenty, victory, &c. The manner of worship in many 
of the Indian tribes was to sing and dance around a 
large fire. 

There was another power which they called Hobba- 
mock ; in English, the devil — of whom they stood in 
greater awe, and worshipped him merely from a prin- 
ciple of fear, and it is said that they sometimes even sa- 
crificed their own children to appease him.* They 
prayed to him to heal their wounds and diseases. When 
found curable, he was supposed to be the author of their 

* Morse and Parish's History of New England. 






215 

complaints ; when they were mortal, they were ascribed 
to Kichtan, whose diseases none are able to remove ; 
therefore, they never prayed to him in sickness. Their 
priests, which were called poivaws, and their chief 
warriors, pretended often to see Hobbamock in the 
shape of a man, fawn, or eagle, but generally of a snake. 
The duty and office of the powaws was to pray to Hob- 
bamock for the removal of evils ; the common people 
joined or said amen. In his prayer the powaw pro- 
mised skins, kettles, hatchets, beads, &c, as sacrifices, 
if his request should be granted. 

The apparent insensibility of the Indians under pains 
and wounds is well known ; yet they had awful appre- 
hensions of death. 

When sick, and all hope of recovery was gone, their 
bursting sobs and sighs, their wringing hands, their 
flowing tears, and dismal cries and shrieks, were 
enough to excite sympathy from the hardest heart. 
Their affection was very strong for their children, who 
by indulgence were saucy and undutiful. A father 
would sometimes, through grief and rage for the loss 
of a child, stab himself. Some tribes of Indians would 
not allow of mentioning the name of a friend after 
death. When a person died they generally buried 
with him his bow and arrows, dogs, and whatever was 
valuable to him while living, supposing he would want 
them in another world, as their ideas of the happiness 
of heaven consisted in finding plenty of game, feast- 
ing, &c. 

The Indians appeared to have distinct traditions of 
the creation and deluge, and some of their words, rites, 
and ceremonies bear a strong affinity to those of the 
ancient Hebrews. The following is from various au- 
thors. 

" When the Indians determine on war or hunting, 
they have stated preparatory religious ceremonies for 
purification, particularly by fasting, as the Israelites 
had. 

" Father Charlevoix gives an account of this custom 



216 

in his time. In case of an intention of going to war, 
he who is to command does not commence the raising 
of soldiers till he has fasted several days, during which 
he is smeared with black — has no conversation with 
any one — invokes by day and night his tutelar spirit, 
and above all, is very careful to observe his dreams. 
The fast being over, he assembles his friends, and with 
a string of wampum in his hands, he speaks to them 
after this manner : Brethren ! the Great Spirit autho- 
rizes my sentiments, and inspires me with what I ought 

to do. The blood of is not wiped away; his body 

is not covered, and I will acquit myself of this duty to- 
wards him," &c. 

Mr. M'Kenzie in some measure confirms this ac- 
count, though among different nations. " If the tribes 
feel themselves called upon to go to war, the elders 
convene the people, in order to obtain the general opi- 
nion. If it be for war, the chief publishes his intention 
to smoke in the sacred stem (a pipe) at a certain time. 
To this solemnity meditation and fasting are required, 
as preparatory ceremonials. When the people are thus 
assembled, and the meeting sanctified by the custom of 
smoking (this may be in imitation of the smoke of the 
incense offered on the altar of the Jews), the chief en- 
larges on the causes which have called them together, 
and the necessity of the measures proposed on the oc- 
casion. He then invites those who are willing to fol- 
low him, to smoke out of the sacred stem, which is 
considered as a token of enrolment." A sacred feast 
then takes place, and after much ceremony, usual on 
such occasions, " the chief, turning to the east, makes 
a speech to explain more fully the design of their meet- 
ing, then concludes with an acknowledgment for past 
mercies received, and a prayer for the continuance of 
them, from the Master of Life. He then sits down, 
and the whole company declare their approbation and 
thanks by uttering the word Hoi" (in a very hoarse, 
guttural sound, being the third syllable of the beloved 
name), " with an emphatic promulgation of the last let- 



217 

ter. The chief then takes up the pipe, and holds it to 
the mouth of the officiating person" (like a priest of 
the Jews with the incense), " who after smoking three 
whiffs, utters a short prayer, and then goes round with 
it from east to west, to every person present." The 
ceremony then being ended, " he returns the company 
thanks for their attendance, and wishes them, as well 
as the whole tribe, health and life." 

"A writer (Adair) who has had the best opportuni- 
ties to know the true idiom of their language, by a re- 
sidence among them for forty years, has taken great 
pains to show the similarity of the Hebrew with the 
Indian languages, both in their roots and general con- 
struction ; and insists that many of the Indian words, 
to this day, are purely Hebrew, notwithstanding their 
exposure to the loss of it to such a degree as to make 
the preservation of it, so far, little less than miracu- 
lous." 

Mr. Boudinot, speaking of the Indian traditions as 
received by their nations, says, not having the assist- 
ance afforded by the means of writing and reading, they 
are obliged to have recourse to tradition, as Du Pratz, 
vol. ii. p. 169, has justly observed, " to preserve the 
remembrance of remarkable transactions or historical 
facts ; and this tradition cannot be preserved but by 
frequent repetitions ; consequently many of their young 
men are often employed in hearkening to the old beloved 
men narrating the history of their ancestors, which is 
thus transmitted from generation to generation." " In 
order to preserve them pure and incorrupt, they are 
careful not to deliver them indifferently to all their 
young people, but only to those young men of whom 
they have the best opinion. They hold it as a certain 
fact, delivered down from their ancestors, that their fore- 
fathers, in very remote ages, came from a far distant 
country, by the way of the west, where all the people 
were of one colour, and that in process of time they 
moved eastward to their present settlements." 

This tradition is corroborated by a current report 
among them, related by the old Chickkasah Indians 

19 



218 

to our traders, that about one hundred years ago there 
came from Mexico some of the old Chickasah nation, 
or as the Spaniards call them Chichemicas, in quest 
of their brethren, as far north as the Aquahpah nation, 
above one hundred and thirty miles above the Natchez, on 
the south-east side of the Mississippi river; but through 
French policy, they were either killed or sent back, so 
as to prevent their opening a brotherly intercourse with 
them, as they had proposed. It is also said, that the 
Nauatalcas believe that they dwelt in another region 
before they settled in Mexico ; that their forefathers 
wandered eighty years in search of it, through a strict 
obedience to the commands of the Great Spirit, who 
ordered them to go in quest of new lands, that had 
such particular marks as were made known to them, 
and they punctually obeyed the divine mandate, and 
that means found out and settled that fertile country 
of Mexico. 

Our southern Indians have also a tradition among 
them, which they firmly believe, that of old time their 
ancestors lived beyond a great river ; that nine parts 
of their nation out of ten passed over the river, but 
the remainder refused, and stayed behind ; that they had 
a king when they lived far to the west, who left two 
sons ; that one of them, with a number of his people, 
travelled a great way for many years, till they came to 
Delaware river, and settled there ; that some years 
ago the king of the country from which they had emi- 
grated, sent a party in search of them ; this was at the 
time the French were in possession of the country on 
the river Alleghany ; that after seeking six years, they 
found an Indian who led them to the Delaware towns, 
where they staid one year ; that the French sent a 
white man with them on their return, to bring back 
an account of their country, but they have never been 
heard of since. 

It is said among their principal, or beloved men, 
that they have it handed down from their ancestors, 
that the book which the white people have was onee 
theirs ; that while they had it they prospered exceed- 



219 

ingly, but that the white people bought it of them, and 
learnt many things from it, while the Indians lost their 
credit, offended the Great Spirit, and suffered greatly 
from the neighbouring nations ; that the Great Spirit 
took pity on them, and directed them to this country ; 
that on their way they came to a great river which 
they could not pass, when God dried up the waters and 
they passed over dryshod. They also say that their 
forefathers were possessed of an extraordinary divine 
spirit, by which they foretold future events, and con- 
trolled the common course of nature, and this they 
transmitted to their offspring, on condition of their 
obeying the sacred laws ; that they did by these means 
bring down showers of plenty on the beloved people ; 
but that this power for a long time past had entirely 
ceased. 

Mr. M'Kenzie, in his History of the Fur Trade, and 
his journey through North America, by the lakes, to 

the Pacific, in the year , says that " the Indians 

informed him, that they had a tradition among them 
that they' originally came from another country, in- 
habited by wicked people, and had traversed a great 
lake, which was narrow, shallow, and full of islands, 
where they suffered great hardships and much misery, 
it being always winter, with ice and deep snows ; at a 
place they called the Coppermine River, where they 
made the first land, the ground was covered with cop- 
per, over which a body of earth had since been col- 
lected, to the depth of a man's height. They believe 
also, that in ancient times their ancestors had lived till 
their feet were worn out with walking, and their throats 
with eating. They described a deluge, when the 
waters spread over the whole earth, except the highest 
mountain, on the top of which they were preserved. 
They also believe in a future judgment." — M'Kenzie's 
History, p. 113. 

The Indians to the eastward say that previous to the 
white people coming into the country, their ancestors 
were in the habit of using circumcision, but latterly, 
not being able to assign any reason for so strange a 



220 

practice, their young people insisted on its being abo- 
lished. 

M'Kenzie says the same of the Indians he saw on 
his route, even at this day. {History, p. 34.) Speak- 
ing of the nations of the Slave and Dog-rib Indians, 
very far to the north-west, he says, " whether circum- 
cision be practised among them, I cannot pretend to 
say ; but the appearance of it was general among those 
I saw." 

The Dog-rib Indians live about two or three hundred 
miles from the straits of Kamschatka. Dr. Beatty says, 
in his journal of a visit he paid to the Indians on the 
Ohio, about fifty years ago, that an old Christian Indian 
informed him, that an old uncle of his, who died about 
the year 1728, related to him several customs and tra- 
ditions of former times ; and among others, that cir- 
cumcision was practised among the Indians long ago, 
but their young men making a mock of it, brought it 
into disrepute, and so it came to be disused. (Journal, 
p. 89.) The same Indian said, that one tradition they 
had was, that once the waters had overflowed all the 
land, and drowned all the people then living, except a 
few, who made a great canoe, and were saved in it. 
(Page 90.) And that a long time ago, the people went 
to build a high place ; that while they were building of 
it, they lost their language, and could not understand 
one another ; that while one perhaps called for a stick, 
another brought him a stone, &c. &c, and from that 
time the Indians began to speak different languages. 

Father Charlevoix, the French historian, informs us 
that the Hurons and Iroquois, in that early day, had a 
tradition among them, that the first woman came from 
heaven, and had twins, and that the elder killed the 
younger. 

In an account published in the year 1644 by a Dutch 
minister of the gospel in New-York, giving an account 
of the Mohawks, he says, " an old woman came to my 
house, and told the family that her forefathers had told 
her that the Great Spirit once went out walking with 
his brother, and that a dispute arose between them, and 



221 

the Great Spirit killed his brother." This is plainly a 
confusion of the story of Cain and Abel. It is most 
likely from the ignorance of the minister in the idiom 
of the Indian language misconstruing ; Cain being re- 
presented a great man, for the Great Spirit. Many mis- 
takes of this kind are frequently made. 



67. The Indian Mother. 

The following account, taken from Mather's Mag- 
nalia, serves to show us that the Almighty has not left 
himself without a witness, even among pagan nations, 
and it ill becomes us to say that the Lord does not re- 
veal himself at times to those who look to him for help, 
who never have heard of the way of life and salvation 
by Jesus Christ. 

Pammehanuit, an Indian of prime quality, and his 
wife, on Martha's Vineyard, having buried their first 
five children successively, every one of them within 
ten days of their birth, notwithstanding all their use of 
powaws and of medicines to preserve them — they had 
a sixth child, a son, born about the year 1638, which 
was a few years before the English first settled on the 
Vineyard. The mother was greatly perplexed with 
fear that she should lose this child, like the former ; 
and utterly despairing of any help from such means as 
had been formerly tried with so little success, as soon 
as she was able, with a sorrowful heart, she took up 
her child, and went out into the field, that she might 
weep out her sorrows. While she was musing on the 
insufficiency of all human help, she felt it powerfully 
suggested unto her mind, that there is one Almighty 
God who is to be prayed unto ; that this God had 
created all the things that we see; and that the God 
who had given being to herself, and all other people, 
and had given her child unto her, was easily able to 
continue the life of her child. 

Hereupon this poor pagan woman resolved that she 
would seek unto this God for that mercy, and she did 
accordingly. The issue was, that her child lived ; and 
19* 



222 

her faith in Him who thus answered her prayer was 
wonderfully strengthened ; the consideration whereof 
caused her to dedicate this child unto the service of 
that God who had preserved his life ; and educate him, 
as far as might be, to become the servant of God. 

Not long after this, the English came to settle on 
Martha's Vineyard ; and the Indians who had been 
present at some of the English devotions reported that 
they assembled frequently together, and that the man 
who spoke among them often looked upward. This 
woman, from this report, presently concluded that their 
assemblies were for prayers ; and that their prayers 
were unto that very God whom she had addressed for 
the life of her child. She was confirmed in this, when 
the gospel was not long after preached by Mr. Mayhew 
to the Indians ; which gospel she readily, cheerfully, 
and heartily embraced. And in the confession that she 
made publicly at her admission into the church, she 
gave a relation of the preparation for the knowledge of 
Christ wherewith God had in this remarkable way 
favoured her. Her child, whose name was Japhet, be- 
came afterwards an eminent minister of Christ. He 
was pastor to an Indian church on Martha's Vineyard ; 
he also took much pains to carry the gospel unto other 
Indians on the main land, and his labours were attended 
with much success. 



68. Plymouth Settlers. 

The colony at Plymouth, Mass., the first European 
settlement in New-England, was planted principally 
for the sake of the free and undisturbed enjoyment of 
religious and civil liberty. The colonists were origin- 
ally from the north of England ; and were of that class 
of people in those days called Puritans, so named from 
their uncommon zeal in endeavouring to preserve the 
purity of divine worship. 

Being persecuted by their enemies during the reign 
of James I., they fled with their pastor to Amsterdam, 
in Holland, in 1G08. They afterwards removed to 



223 

Leyden, where they remained till they sailed for 
America. 

Having resolved upon a removal, they procured two 
small ships and repaired to Plymouth, Eng., and from 
thence they proceeded about one hundred leagues on 
their voyage, when they were compelled to return, in 
consequence of one of the ships being leaky. This 
ship was condemned, and the other, called the May 
Flower, being crowded with passengers, again put to 
sea Sept. 6th. On the 9th of November, after a dan- 
gerous passage, they arrived at Cape Cod, and the next 
day anchored in the harbour which is formed by the 
hook of the cape. 

Before they landed, having devoutly given thanks to 
God for their safe arrival, they formed themselves into 
a " body politic," and chose Mr. John Carver their go- 
vernor for the first year. 

Their next object was to fix on a convenient place 
for settlement. In doing this they encountered many 
difficulties — many of them were sick in consequence of 
the fatigues of a long voyage — their provisions were 
bad — the season was uncommonly cold—the Indians, 
though afterwards friendly, were now hostile—- and 
they were unacquainted with the coast. These dif- 
ficulties they surmounted ; and on the 22d of December, 
1620, they safely landed at a place which they named 
Plymouth. The anniversary of their landing is still 
celebrated by the descendants of the Pilgrims as a re- 
ligious festival. 

The whole company that landed consisted of but 
one hundred and one souls. Their situation and pros- 
pects were truly dismal and discouraging. The nearest 
European settlement was five hundred miles distant, 
and utterly incapable of affording them relief in a time 
of famine or danger. Wherever they turned their 
eyes, distress was before them. " Persecuted in their 
native land — grieved for profanation of the holy Sab- 
bath, and other licentiousness in Holland — fatigued by 
their long and boisterous voyage — forced on a dan- 
gerous and unknown shore in the advance of a cold win- 



224 

ter — surrounded with hostile barbarians, without any 
hope of human succour — denied the aid or favour of the 
court of England — without a patent— without a public 
promise of the peaceable enjoyment of their religious 
liberties — without convenient shelter from the rigours of 
the weather : such were the prospects and such the 
situation of these pious and solitary Christians. To 
add to their distresses, a very mortal sickness prevailed 
among them, which swept off forty-six of their number 
before the ensuing spring. 

" To support them under these trials, they had need 
of all the aids and comforts which Christianity afTords ; 
and these were found sufficient. The free and unmo- 
lested enjoyment of their religion reconciled them to 
their lonely situation — they bore their hardships with 
unexampled patience, and persevered in their pilgrim- 
age of almost unparalleled trials with such resignation 
and calmness, as gave proof of great piety and uncon- 
querable virtue." 



69. Friends, or Quakers. 

The members of this society called themselves, at 
first, Seekers, from their seeking the truth ; but after- 
wards assumed the appellation of Friends. The term 
Quakers was an epithet of reproach given them by 
their enemies. This sect, as a body, trace their origin 
to George Fox, who was born at Drayton, Leicester- 
shire, in 1624. He was bred a shoemaker and glazier. 
In 1647 he became dissatisfied with the state of things 
in the church. He inveighed against the clergy and 
their vices ; against the church, its modes' of worship, 
and doctrines, and the manner in which it was support- 
ed. On account of his peculiar sentiments and con- 
duct he was persecuted, and imprisoned at Nottingham, 
1649. After his release he travelled into Ireland, Scot- 
land, Holland, Germany, the West Indies, and the 
American colonies. During the whole of his laborious 
life he employed himself in persuading men to regard the 
" divine light" implanted in the human mind, as being 



225 

sufficient to lead to salvation. He was imprisoned no 
less than eight different times. He is represented as 
having been a meek, devout, and inoffensive man, and 
died in London, 1690. 

In 1656, the Friends first made their appearance in 
the colony of Massachusetts, where, on account of their 
singular views, they suffered some persecution. The 
legislature passed laws for their banishment, threaten- 
ing all who should return with death. Under this law 
four were executed. 

In practice, they do not hold to a regular gospel min- 
istry, but admit any one, whether male or female, to 
exhort, as they are moved by the Spirit ; nor do they 
strictly observe the Sabbath, or the ordinances of the 
gospel. Singing forms no part of their worship. They 
refuse to take an oath, but always practise affirmation. 
They also refuse to engage in war, or to pay outward 
homage to any man. In their dress they are neat and 
uniform. In their manners they are rather reserved ; 
but distinguished for their love of order and sobriety. 

A certain writer remarks of them, that their " bene- 
volence, moral rectitude, and commercial punctuality, 
have excited, and long secured to them, very general 
esteem ; and it has been observed, that in the multitudes 
that compose the legion of vagrants and street beggars, 
not a single Quaker can be found." 

The principal residence of the Friends in America 
is in the state of Pennsylvania, so called after William 
Penn, an eminent Quaker, to whom this state was 
granted by Charles II., 1680. There are in this coun- 
try about seven hundred congregations. 

Within a few years a great division has been effected 
among the Friends in this country, by the preaching of 
Elias Hicks. His followers are called Hicksites, to 
distinguish them from other Friends, who are termed 
the orthodox. 



226 

70. John Bunyan. 

This celebrated and valuable man was born A. D. 
1628, at Elstow, a small village near Bedford, Eng. 
His father was by occupation a tinker, who bore a fair 
character, and brought up his son to the same business ; 
and was anxious, also, that he should be taught to read, 
write, &c. But being a profligate youth, we are told, 
he soon forgot nearly all he had learned ; yet, it is pro- 
bable that he retained so much as enabled him to re- 
cover, in part, the rest, when his mind became better 
disposed ; which was useful to him in the subsequent 
part of his life. 

Notwithstanding he had been addicted to gross vice 
and impiety from his youth, still he was the subject of 
continual alarms and convictions, which at times were 
peculiarly overwhelming. But these produced no last- 
ing good effect at the time. A copious narrative of 
these conflicts, temptations, and crimes, is contained in 
a treatise published by himself, under the title of" Grace 
abounding to the Chief of Sinners ." 

During this part of his life he was twice preserved 
from the most imminent danger of drowning. He was 
a soldier in the parliament's army, at the siege of Lei- 
cester, in 1645. At one time he was drawn out to 
stand sentinel ; but one of his comrades, by choice, took 
his place, and was shot through the head ! 

After this his mind was deeply exercised on the sub- 
ject of religion ; and he was enabled to believe to the 
saving of his soul ; and was admitted, by baptism, a 
member of Mr. GifTord's church,- at the age of twenty- 
seven, A. D. 1655. Soon after he was set apart, by 
fasting and prayer, to the ministerial office ; after much 
reluctance on his part. At a certain time, previous to 
the restoration of Charles II., he was expected to preach 
in a church, near Cambridge. A student of that uni- 
versity, not remarkable for sobriety, was induced by 
curiosity to hear "the tinker prate ;" the discourse 
made a deep impression on his mind ; he sought every 
opportunity to hear Mr. Bunyan, and at length became 
an eminent preacher in Cambridgeshire. 



227 

"When the restoration took plac^e, the laws were 
framed and executed with a severity evidently intended 
to exclude every man who scrupled the least tittle of 
the doctrine, liturgy, discipline, or government of the 
established church. Mr. Bunyan was one of the first 
who suffered by them ; for being courageous and un- 
reserved, he went on his ministry, without any disguise, 
until Nov. 12, 1660 ; when he, with sixty others, was 
apprehended and committed to the county jail ! Se- 
curity was offered for his appearance at the sessions ; 
but it was refused, as his sureties would not consent 
that he should be restricted from preaching. He was 
accordingly confined till the quarter-sessions, when his 
indictment stated, " That John Bunyan, of the town of 
Bedford, labourer, had devilishly and perniciously ab- 
stained from coming to church, to hear divine service ; 
and was a common upholder of several unlawful meet- 
ings and conventicles, to the great disturbance and dis- 
traction of the good subjects of this kingdom, contrary 
to the laws of our sovereign lord the king." The 
charges in this absurd indictment were never proved. 
He had confessed he was a dissenter, and had preached ; 
this was considered equivalent to conviction, and re- 
corded against him ; and as he refused to conform, he 
was sentenced to perpetual banishment. This sentence, 
indeed, was not executed ; but he was confined in Bed- 
ford jail more than twelve years. 

During this tedious imprisonment, he had no books, 
save a Bible and Fox's Martyrology ; yet, in this situ- 
ation, he penned the " Pilgrim's Progress," which ranks 
high among the works of original genius, and which 
probably will be read with admiration and profit till 
the consummation of all things. He is the author of 
" The Holy War," " Solomon's Temple Spiritualized," 
Tracts, &c. <fcc, which are held in high estimation by 
the religious community. 

In 1671 he was chosen pastor of the Baptist church 
at Bedford, and continued to exercise his ministry until 
his death, which took place August 31st, 1688, having 
arrived at the age of sixty years. 



228 

71. Piestical Controversy. 

The commencement of Pietism was laudable 
decent. It was set on foot by the pious and learnec 
Spener, who, by the private societies he formed at 
Frankfort, with a design to promote vital religion, 
roused the lukewarm from their indifference, and ex- 
cited a spirit of vigour in those who had been satisfied 
to lament, in silence, the progress of impiety. The re- 
markable effect of these religious meetings was increased 
by a book published by this well-meaning man, under 
the title of Pious Desires, in which he exhibited a strik- 
ing view of the disorders of the church, and proposed 
the remedies that were proper to heal them. Many 
persons of good and upright intentions were highly 
pleased both with the proceedings and writings of Spe- 
ner ; and indeed the greatest part of those who had the 
cause of virtue and practical religion truly at heart ap- 
plauded his designs, though an apprehension of abuses 
retained numbers from encouraging them openly. These 
abuses actually happened. The remedies proposed by 
Spener to heal the disorders of the church fell into 
unskilful hands, were administered without sagacity or 
prudence, and thus, in many cases, proved to be worse 
than the disease itself. The religious meetings above 
mentioned (or the Colleges of Piety, as they were 
usually called by a phrase borrowed from the Dutch) 
tended in many places to kindle in the breasts of the 
multitude the flames of a blind and intemperate zeal, 
whose effects were impetuous and violent, instead of that 
pure and rational love of God whose fruits are benign 
and peaceful. Hence complaints arose against these 
institutions of pietism, as if under a striking appearance 
of piety they led people into false notions of religion, 
and fermented, in those who are of a turbulent and vio- 
lent character, the seeds and principles of mutiny and 
sedition. 

These first complaints would have been undoubtedly 
hushed, and the tumults they occasioned have subsided 




Ttie Tlymontli settlers being commended in &ocl took affectionate leave i 
tJieir friends and sailed forjbnerica to enjoy Religious -freedom,. 




J ©MM EMLTLOnr, 
(lie ^Apostle -to t7ie Indians" successfully vreacfied the Gospel to tlie 
Indians TJv27ewEn.g7a7id.17e beyaa7tis labors about 'the year 16 4S. 



229 

by degrees, had not the contest that arose at Leipsic, in 
the year 1689, added fuel to the flame. 

This contest was by no means confined to Leipsic, 
but diffused its contagion, with incredible celerity, 
through all the Lutheran churches in the different 
states and kingdoms of Europe. For, from this time, 
in all the cities, towns, and villages where Lutheranism 
was professed, there started up, all of a sudden, persons 
of various ranks and professions, of both sexes, learned 
and illiterate, who declared that they were called, by 
divine impulse, to pull up iniquity by the root, to 
restore to its primitive lustre, and propagate through 
the world, the declining cause of piety and virtue, to 
govern the church of Christ by wiser rules than those 
by which it was at present directed, and who, partly 
in their writings, and partly in their private and public 
discourses, pointed out the means and measures that 
were necessary to bring about this important revolution. 
All those who were struck with this imaginary impulse 
unanimously agreed, that nothing could have a more 
powerful tendency to propagate among the multitude 
solid knowledge, pious feelings, and holy habits, than 
those private meetings that had been first contrived by 
Spener, and that afterwards were introduced into Leip- 
sic. Several religious assemblies were accordingly 
formed in various places, which, though they differed 
in some circumstances, and were not all composed 
with equal wisdom, piety, and prudence, were however 
designed to promote the same general purpose. In 
the mean time these unusual, irregular, and tumultuous 
proceedings, filled with uneasy and alarming appre- 
hensions both those who were intrusted with the 
government of the church and those who sat at the 
helm of the state. These apprehensions were justified 
by this important consideration, that the pious and 
well-meaning persons who composed these assem- 
blies had indiscreetly admitted into their community 
a parcel of extravagant and hot-headed fanatics, who 
foretold the approaching destruction of Babel (by 
which they meant the Lutheran church), terrified the 
20 



230 






populace with fictitious visions, assumed the authority 
of prophets honoured with a divine commission, obscured 
the sublime truths of religion by a gloomy kind of jar- 
gon of their own invention, and revived doctrines that 
had long before been condemned by the church. These 
enthusiasts also asserted that the millennium, or thou- 
sand years reign of the saints on earth, mentioned by 
St. John, was near at hand. They endeavoured to over- 
turn the wisest establishment*,' and to destroy the best 
institutions, and desired that the power of preaching 
and administering public instruction might be given 
promiscuously to all sorts of persons. Thus was the 
Lutheran church torn asunder in the most deplorable 
manner, while the votaries of Rome stood by and be- 
held, with a secret satisfaction, these unhappy divisions. 
The most violent debates arose in all the Lutheran 
churches ; and persons, whose differences were occa- 
sioned rather by mere words and questions of little 
consequence than by any doctrines or institutions of 
considerable importance, attacked one another with the 
bitterest animosity ; and, in many countries, severe 
laws were at length enacted against the Pietists. 



72. Emanuel Swedenborg. 

Emanuel Swedenborg, a Swedish nobleman, was 
born at Stockholm in 1689. He appears to have had a 
good education, for his learning was extensive in almost 
every branch. He professed himself to be the founder 
of the New Jerusalem church, alluding to the New 
Jerusalem spoken of in the book of the Revelation. 
He asserts that in the year 1743 the Lord manifested 
himself to him by a personal appearance, and at the 
same time opened his spiritual eyes, so that he was 
enabled constantly to see and converse with spirits and 
angels. From that time he began to print and publish 
various wonderful things, which he says were revealed 
to him, relating to heaven and hell, the state of men 
after death, the worship of God, the spiritual sense 
of the Scriptures, the various earths in the universe, 



231 

and their inhabitants ; with many other strange particu- 
lars. 

Swedenborg lived and died in the Lutheran commu- 
nion, but always professed the highest respect for the 
church of England. He carried his respect for the per- 
son and divinity of Jesus Christ to the highest point of 
veneration, considering him altogether as " God mani- 
fested in the flesh, and as the fulness of the Godhead 
united to the man Christ Jesus." With respect, therefore, 
to the sacred Trinity, though he rejected the idea of 
three distinct persons, as destructive of the unity of the 
Godhead, he admitted three distinct essences, princi- 
ples, or characters, as existing in it ; namely, the divine 
essence or character, in virtue of which he is called the 
Father or Creator ; the human essence, principle, or 
character, united to the divine, in the person of Jesus 
Christ, in virtue of which he is called the Son and Re- 
deemer ; and, lastly, the proceeding essence or princi- 
ple, in virtue of which he is called the Holy Ghost. 
He further maintains, that the sacred Scripture contains 
three distinct senses, called celestial, spiritual, and na- 
tural, which are united *by correspondences; and that 
in each sense it is divine truth accommodated respec- 
tively to the angels of the three heavens, and also to men 
on earth. This science of correspondences (it is said) 
has been lost for some thousands of years, viz. ever since 
the time of Job, but is now revived by Emanuel Swe- 
denborg, who uses it as a key to the spiritual or in- 
ternal sense of the sacred Scripture; every page of 
which, he says, is written by correspondence, that is 
by such things in the natural world as correspond 
unto and signify things in the spiritual world. He 
denies the doctrine of atonement, or vicarious sacri- 
fice ; together with the doctrines of predestination, 
unconditional election, justification by faith alone, the 
resurrection of the material body, &c. ; and in oppo- 
sition thereto, maintains that man is possessed of free 
will in spiritual things ; that salvation is not attaina- 
ble without repentance, that is, abstaining from evils, 
because they are sins against God, and living a life of 



232 

charity and faith, according to the commandments; 
that man, immediately on his decease, rises again in a 
spiritual body, which was inclosed in his material body • 
and that in this spiritual body he lives as a man to eter- 
nity, either in heaven or in hell, according to the quality 
of his past life. That all those passages in the Scrip- 
ture, generally supposed to signify the destruction of the 
world by fire, and commonly called the last judgment, 
must be understood according to the above-mentioned 
science of correspondences, which teaches that by the 
end of the world, or consummation of the age, is not 
signified the destruction of the world, but the destruc- 
tion or end of the present Christian church, both among 
Roman catholics and protestants of every description or 
denomination ; and that this last judgment actually took 
place in the spiritual world in the year 1757 ; from 
which era is dated the second advent of the Lord, and 
the commencement of a new Christian church, which 
they say is meant by the new heaven and new earth in 
the revelation and the New Jerusalem thence descend- 
ing. They use a liturgy, and instrumental as well as 
vocal music, in their public worship. — Buck's Theolo- 
gical Dictionary. 



73. Eliot, the Indian Missionary. 

In 1650, the society in England instituted for propa- 
gating the gospel began a correspondence with the 
commissioners of the colonies of New England, who 
were employed as agents of the society. In conse- 
quence, exertions were made to christianize the Indians. 
Mr. John Eliot, minister of Roxbury, distinguished 
himself in this pious work. He collected the Indian 
families and established towns ; he taught them hus- 
bandry, the mechanic arts, and a prudent management 
of their affairs, and instructed them with unwearied at- 
tention in the principles of Christianity* For his un- 
common zeal and success, he has been called the 
apostle of New England. 



233 

Mr. Eliot began his labours about the year 1646. His 
first labour was to learn the language, which was pecu- 
liarly difficult to acquire ; for instance, the Indian word 
Nummatchechodtantamoenganunnonash signified no 
more in English than our lusts.* Eliot having finished 
a grammar of this tongue, at the close of it he wrote, 
" prayers and pains through faith in Christ will do 
any thing!" With very great labour, he translated the 
whole Bible into the Indian language. This Bible 
was printed in 1664, at Cambridge, and was the first 
Bible ever printed in America. He also translated 
the Practice of Piety, Baxter's Call to the Uncon- 
verted, besides some smaller works, into the Indian 
tongue. 

In the course of his labours, Mr. Eliot passed through 
many scenes of danger, difficulty, and suffering. On 
one occasion, which may betaken as a specimen of the 
dangerous journeys which he made through the dreary 
wilderness to his scattered Indians, he says, " I was 
not dry, night nor day, from the third day to the sixth ; 
but so travelled ; and at night I pull off my boots, wring 
my stockings, and on with them again, and so con- 
tinued ; yet God helped. I considered that word, 2 
Tim. ii. 3. Endure hardness as a good soldier of 
Jesus Christ" 

Many were the affronts that Mr. Elliot received while 
in his missionary work, when travelling through the 
wild parts of the country, unattended with any English 
friend. Sometimes the sachems would thrust him out 
from among them, telling him that he was impertinent 
to trouble himself with them or their religion, and that 
if he came again it was at his peril ; but his usual reply 
was, " I am about the work of the great God ; and 
my God is with me ; so that I fear neither you nor all 
the sachems in the country ; I will go on, and do you 
touch me if you dare /" The stoutest of them have, 
on these occasions, shrunk and fallen before him. Hav_ 



Mather's Magnalia. 
20 * 



234 

ing performed many wearisome journeys, and endured 
many hardships and privations, this indefatigable mis- 
sionary closed his labours in 1690, aged eighty-six years. 
The ardour and zeal of Eliot, May hew, and others 
were crowned with such success, that in 1669, there 
were ten towns of Indians in Massachusetts who were 
converted to the Christian religion. In 1665, there 
were not less than three thousand adult Indian con- 
verts in the islands of Nantucket and Martha's Vine- 
yard. 



74. The French Prophets. 

We find in ecclesiastical history many accounts given 
of enthusiasts who have arisen, pretending to be under 
the immediate inspiration of God, and to have the 
gift of foretelling future events, the gift of tongues, dis- 
cerning of spirits, &c, as in the apostles' time. Among 
those who have made the greatest figure in modern 
times were the French prophets, who first appeared 
in Dauphiny and Vivarais, in France. In the year 
1688, five or six hundred protestants, of both sexes, 
gave themselves out to be prophets, and inspired of the 
Holy Ghost. They were people of all ages, without 
distinction, though the greatest part of them were boys 
and girls, from six or seven to twenty-five years of age. 
They had strange fits, which came upon them with 
tremblings and faintings as in a swoon, making them 
stretch out their arms and legs, and stagger several 
times before they dropped down. They struck them- 
selves with their hands, fell on their backs, shut their 
eyes, and heaved with their breasts. They remained 
a while in trances, and, coming out of them with 
twitchings, uttered all which came into their mouths. 
They said they saw the heavens open, the angels, para- 
dise, and hell. The least of their assemblies made up 
four or five hundred, and some of them amounted to 
even to three or four thousand persons. When the pro- 
phets had been for a while under agitations of body, they 
began to prophesy. The burden of their prophecies, 



235 

was, " Amend your lives ; repent ye ; the end of all 
things draws nigh!" 

In the year 1706, three or four of these prophets 
went over into England, and carried their prophetic 
spirit with them, which discovered itself in the same 
way and manner, by ecstasies, agitations, and inspira- 
tions, as it had done in France ; and they propagated 
the like spirit to others, so that before the year was 
out, there were two or three hundred of these prophets 
in and about London, consisting of men, women, and 
children, who delivered four or five hundred warnings. 
The great thing pretended by their spirit was to 
give warning of the near approach of the kingdom 
of God, and the accomplishment of the Scriptures, 
concerning the new heaven and new earth, the kingdom 
of the Messiah, the first resurrection, the new Jerusalem 
descending from above, which they said was now even 
at the door ; that this great operation was to be wrought 
on the part of man by spiritual arms only, proceeding 
from the mouths of those who should, by inspiration, 
or the mighty gift of the Spirit, be sent forth in great 
numbers to labour in the vineyard ; that this mission of 
his servants should be attested by signs and wonders 
from heaven, by a deluge of judgments on the wicked 
throughout the world, as famine, pestilence, earthquakes, 
&c. They declared that all the great things they 
spoke of would be manifest over the whole earth within 
the term of three years. 

These prophets also pretended to have the gift of 
languages, of discerning the secrets of the heart, the 
gift of ministration of the same spirit to others by the 
laying on of the hands, and the gift of healing. 



75. Sabatai Sevi, the false Messiah. 

Since the coming of our Saviour, there has arisen, 
according to his prediction, among the Jews (who still 
look for the Messiah to come) many false Messiahs. 
The most distinguished of these impostors, in modern 



236 

times, was one Sabatai Sevi, who was born in Aleppo, 
and set himself up as the Messias in the year 1666. 

Having visited various places in the Turkish empire, 
Sabatai began in Jerusalem to reform the Jewish con- 
stitution. He had one Nathan for his Elias, or fore- 
runner, who prophesied that the Messiah should appear 
before the grand seignior in less than two years, and 
take from him his crown, and lead him in chains. 

At Gaza, Sabatai preached repentance, together with 
faith in himself, so effectually, that the people gave 
themselves up to their devotion and alms. The noise 
of this Messias now began to fill all places. Sabatai 
resolved to go to Smyrna, and then to Constanti- 
nople. The Jews throughout Turkey were in great 
expectation of glorious times. They were now devout 
and penitent, that they might not obstruct the good 
they hoped for. Some fasted so long that they were 
famished to death ; others buried themselves in the 
earth till their limbs grew stiff; with many other pain- 
ful penances. Sabatai, having arrived at Smyrna, 
styled himself the only and first-born Son of God, the 
Messias, the Saviour of Israel. Here he met with some 
opposition, but prevailed at last to such a degree, that 
some of his followers prophesied, and fell into strange 
ecstasies ; and four hundred men and women prophe- 
sied of his growing kingdom. The people were for a 
time possessed, and voices were heard from their bow- 
els ; some fell into trances, foamed at the mouth, re- 
counted their future prosperity, their visions of the 
Lion of Judah, and the triumph of Sabatai : all which, 
says the narrator, were certainly true, being the effects 
of diabolical delusions, as the Jews themselves have 
since confessed. Sabatai, now feeling his importance, 
ordered that the Jews should no longer in their syna- 
gogues, pray for the grand seignior (as they were 
wont to do), for it was an indecent thing to pray 
for him who was so shortly to be his captive. He 
also elected princes, to govern the Jews in their 
march towards the Holy Land, and to minister jus- 
tice to them when they should be possessed of it. 



237 

The people were now pressing to see some miracle, to 
confirm their faith, and to convince the Gentiles. Here 
the impostor was puzzled, though any juggling trick 
would have served their turn. But the credulous peo- 
ple supplied this defect. When Sabatai was before the 
cadi (or justice of the peace), some affirmed that they 
saw a pillar of fire between him and the cadi ; and 
after some affirmed it, others were ready to swear it, and 
did swear it also; and this was presently believed by 
the Jews of that city. He that did not now believe him 
to be the Messias was to be shunned as an excommu- 
nicated person. 

From Smyrna, the impostor embarked for Constan- 
tinople, where he said God had called him, and where 
he had much to do. He had a long and troublesome 
voyage, and upon his arrival, the grand vizier sent for 
him, and confined him in a loathsome dungeon. The 
Jews in this city paid him their visits, and appeared to 
be as infatuated as those of Smyrna. Sabatai, after re- 
maining two months a prisoner in Constantinople, was 
sent by the grand vizier to the Dardanelli. The Jews 
here flocked in great numbers to the castle where he 
was confined, and treated him with great respect. They 
decked their synagogues with S. S. in letters of gold, 
and made a crown for him in the wall ; they attributed 
the same titles and prophecies to him which we apply 
to our Saviour. 

He was also, during this imprisonment, visited by pil- 
grims from all parts that heard his story. Among these 
was Nehemiah Cohen, from Poland, a man of great 
learning, who desired a conference with Sabatai, the re- 
sult of which convinced him that he was an impostor. 

Nehemiah accordingly informed the Turkish officers 
of state that Sabatai was a lewd and dangerous person, 
and that it was necessary to take him out of their way. 
The grand seignior being apprized of this, sent for 
Sabatai, who, much dejected, appears before him. 

The grand seignior required a miracle, and chooses 
one himself. It was this : that Sabatai should be strip- 
ped naked, and set for a mark for his archers to shoot 



238 

at ; and if the arrows did not pierce his flesh, he would 
own him to be the Messiah. Sabatai had not faith 
enough to bear up under so great a trial. The grand 
seignior let him know that he would forthwith impale 
him, and that the stake was prepared for him, unless he 
would turn Turk. Upon this he consented to turn Ma- 
hometan, to the great confusion of the Jews. 



76, Nonconformists. 

Those who refused to conform to the church of Eng- 
land were called nonconformists. This word is gene- 
rally used in reference to those ministers who were 
ejected from their living by an act of Uniformity, in 
1662. The number of these were about two thousand. 
However some affect to treat these men with indiffer- 
ence, and suppose that their consciences were more 
tender than they need be, it must be remembered, that 
they were men of as extensive learning, great abilities, 
and pious conduct as ever appeared. Mr. Locke, if his 
opinion has any weight, calls them " worthy, learned, 
pious orthodox divines, who did not throw themselves 
out of service, but were forcibly ejected." Mr. Bogue 
thus draws their character : "As to their public minis- 
tration" he says, " they were orthodox, experimental, 
serious, affectionate, regular, faithful, able, and popu- 
lar preachers. As to their moral qualities, they were 
devout and holy ; faithful to Christ and the souls of 
men ; wise and prudent ; of great liberality and kind- 
ness ; and strenuous advocates for liberty, civil and re- 
ligious. As to their intellectual qualities, they were 
learned, eminent, and laborious." These men were 
driven from their houses, from the society of their 
friends, and exposed to the greatest difficulties. Their 
burdens were greatly increased by the Conventicle act, 
whereby they were prohibited from meeting for any 
exercise of religion (above five in number) in any other 
manner than allowed by the liturgy or practice of the 
church of England. For the first offence the penalty 
was three months' imprisonment, or pay five pounds ; 



239 

for the second offence, six months' imprisonment, or 
ten pounds ; and for the third offence, to be banished 
to some of the American plantations for seven years, 
or pay one hundred pounds ; and in case they returned, 
to suffer death without benefit of clergy. By virtue of 
this act, the jails were quickly filled with dissenting 
protestants, and the trade of an informer was very gain- 
ful. So great was the severity of these times, says 
Neal, that they were afraid to pray in their families, 
if above four of their acquaintance, who came only to' 
visit them, were present ; some families scrupled asking 
a blessing on their meat, if five strangers were at table. 

But this was not all ; to say nothing of the Test Act, 
in 1665, an act was brought into the House, to banish 
them from their friends (commonly called the Oxford 
Five Mile Act), by which all dissenting ministers, who 
would not take an oath, that it was not lawful, upon any 
pretence whatever, to take arms against the king, &c, 
were prohibited from coming within five miles of any city, 
town, corporate, or borough, or any place where they 
had exercised their ministry, and from teaching any 
school, on the penalty of forty pounds. Some few took 
the oath ; others could not, and consequently suffered 
the penalty. 

In 1663, " the mouths of the high church pulpiteers 
were encouraged to open as loud as possible. One, in 
his sermon before the House of Commons, told them, 
that the nonconformists ought not to tolerated, but 
to be cured by vengeance. He urged them to set fire 
to the fagot, and to teach them by scourges or scor- 
pions, and to open their eyes with gall." 

Such were the dreadful consequences of this intole- 
rant spirit, that it is supposed near eight thousand died 
in prison in the reign of Charles II. It is said, that Mr. 
Jeremiah White had carefully collected a list of those 
who had suffered between Charles II. and the revolu- 
tion, which amounted to sixty thousand. The same 
persecutions were carried on in Scotland ; and there, 
as well as in England, many, to avoid persecution, fled 
from their country. 



240 

But, notwithstanding all these dreadful and furious 
attacks upon the dissenters, they were not extirpated. 
Their very persecution was in their favour. The in- 
famous characters of their informers and persecutors ; 
their piety, and zeal, and fortitude, no doubt, had in- 
fluence on considerate minds ; and, indeed, they had 
additions from the established church, which " several 
clergymen in this reign deserted as a persecuting 
church, and took their lot among them." In addition 
to this, king James suddenly altered his measures, 
granted a universal toleration, and preferred dissenters 
to places of trust and profit, though it was evidently 
with a view to restore popery. 

King William coming to the throne, the famous To- 
leration Act passed, by which they were exempted from 
suffering the penalties above mentioned, and permission 
was given them to worship God according to the dic- 
tates of their own consciences. In the latter end of 
queen Anne's reign they began to be a little alarmed. 
An act of parliament passed, called the Occasional Con- 
formity Bill, which prevented any person in office un- 
der the government from entering into a meeting-house. 
Another, called the Schism Bill, had actually obtained 
the royal assent, which suffered no dissenters to edu- 
cate their own children, but required them to be put 
into the hands of conformists ; and which forbade all 
tutors and schoolmasters being present at any conven- 
ticle, or dissenting place of worship ; but the very day 
this iniquitous act was to have taken place, the queen 
died, (August 1, 1714.) 

His majesty king George I. being fully satisfied that 
these hardships were brought upon the dissenters for 
their steady adherence to the protestant succession in 
his illustrious house, against a tory and Jacobite minis- 
try, who were paving the way for a popish pretender, 
procured the repeal of them in the fifth year of his 
reign ; though a clause was left that forbade the mayor 
or other magistrate to go into any meeting for religious 
worship with the ensigns of his office. — Buck's Theo- 
logical Dictionary. 




In 1638, five or six hundred persons in France professing to he divinely 
inspired- , uttered many prophecies, accompanied with 7>o,?i'7v contortions. 




S C ©TfM C ^(yyiKWAWT'TF.TP. g 

assembled for divine worship, during the time of religious persecution 

which raued in Scotland'. 



241 



77. Scotch Covenanters. 

Scotland is among the last civilized countries where 
the horrors of religious persecution raged to any great 
extent. In 1581 the general assembly of Scotland 
drew up a confession of faith, or national covenant, 
condemning the episcopal government under the name 
of hierarchy, which was signed by James I., and which 
he enjoined on all his subjects. It was again sub- 
scribed in 1590 and 1596. The subscription was re- 
newed in 1638, and the subscribers engaged by oath to 
maintain religion in the same state as it was in 1580, 
reject all innovations introduced since that time. This 
oath, annexed to the confession of faith, received the 
name of Covenant, as those who subscribed it were 
called Covenanters. 

During the storm of religious persecution which 
raged in Scotland, the Covenanters were hunted from 
crag to glen, throughout the highlands. " The story 
of their sufferings is almost incredible. Nothing can 
be more affecting than the measures they took to en- 
joy the privileges of religious worship. Watches were 
stationed from hill to hill — men so sunburnt and worn 
out, that they could be hardly distinguished from the 
heather of the mountains — who gave a note of alarm 
on the approach of danger, and the Covenanters had 
time to disperse, before the bloody swords gleamed in 
the retreats in which they worshipped. In the gloomy 
caverns and recesses, made by the awful hand that 
fashioned Scotland's mountain scenery, these martyrs, 
each one mourning some dear friend, who had been 
hunted down by the destroyers, met and heard the 
mysterious words of God, and sung such wild songs of 
devotion, that they might have been thought the chant- 
ings of the mountain spirits. As their sufferings in- 
creased, their sermons and devotional exercises ap- 
proached nearer to the soul-chilling trumpetings of the 
ancient prophets, when they foresaw desolation coming 
out of the north like a whirlwind." 
21 



242 

The meeting of an assembly of Covenanters to hear 
the preaching of the word of God is thus beautifully 
described by the Scottish poet, Grahame. 
" But years more gloomy followed ; and no more 
The assembled people dared, in face of day, 
To worship God, or even at the dead 
Of night, save when the wintry storm raved fierce, 
And thunder peals compell'd the men of blood 
To couch within their dens ; then dauntlessly 
The scattered few would meet, in some deep dell, 
By rocks o'er-canopied, to hear the voice, 
Their faithful pastor's voice ; he, by the gleam 
Of sheeted lightnings, oped the sacred book, 
And words of comfort spake : Over their souls 
His soothing accents came — as to her young 
The heath-fowl's plumes, when, at the close of eve, 
She gathers in, mournful, her brood dispersed 
By murderous sport, and o'er the remnant spreads 
Fondly her wings ; close nestling 'neath her breast 
They, cherish'd, cower amid the purple blooms." 



78. Moravian Missionaries. 

The Moravians, or United Brethren, are a sect ge- 
nerally said to have arisen under count Zinzendorf, a 
German nobleman of the last century, who, when some 
of their brethren were driven by persecution from Bo- 
hemia, afforded them an asylum on his estates, built 
them a village called Hernnhut, or Watch-hill, and 
united himself with them. 

According to the society's own account, however, 
they derive their origin from the Greek church in the 
ninth century. 

The United Brethren are much distinguished for 
their missionary zeal ; and it is said that there is no 
sect of Christians who have done so much, according 
to their number and means, for the cause of missions, 
as have the Moravians. " Their missionaries," as one 
observes, " are all volunteers ; for it is an inviolable 
maxim with them to persuade no man to engage in 
missions. They are all of one mind as to the doc- 
trines they teach, and seldom make an attempt where 
there are not half a dozen of them in the mission. 



243 

Their zeal is calm, steady, and persevering 1 . They 
would reform the world, but are careful how they quar- 
rel with it. They carry their point by address, and 
the insinuations of modesty and mildness, which com- 
mend them to all men, and give offence to none. Ha- 
bits of silence, quietness, and decent reserve mark 
their character. If any of their missionaries are carried 
off by sickness, or casualty, men of the same stamp are 
ready to supply their place." 

The following is from a respectable clergyman of 
their denomination : — " When brethren or sisters find 
themselves disposed to serve God among the heathen, 
they communicate their views and wishes to the com- 
mittee appointed by the synods of the brethren to su- 
perintend the missions, in a confidential letter. If on par- 
ticular inquiry into their circumstances and connexions, 
no objection is found, they are considered as candidates. 
As to mental qualifications, much erudition is not re- 
quired by the brethren. To be well versed in the sa- 
cred Scriptures, and to have an experimental knowledge 
of the truths they contain, is judged indispensably ne- 
cessary. And it has been found by experience, that 
a good understanding joined to a friendly disposition, 
and, above all, a heart filled with the love of God, are 
the best and the only essential qualifications of a mis- 
sionary. Nor are the habits of a student in general 
so well calculated to form his body for a laborious life 
as those of a mechanic. Yet men of learning are not 
excluded, and their gifts have been made useful in 
various ways. , When vacancies occur, or new mis- 
sions are to be begun, the list of candidates is exa- 
mined ; and those who appear suitable are called upon, 
and accept or decline the call as they find themselves 
disposed." 

The most flourishing missions of the brethren at 
present are those in Greenland, Antigua, St. Kitts, the 
Danish West India islands, the cape of Good Hope, 
and among the Esquimaux on the Labrador coast. 

When we consider the hardships, the sufferings, and 
privations which a missionary must necessarily under- 



244 

go while among the degraded Hottentots, amid the de- 
serts of South Africa, the mountains of ice and snow 
in Greenland, or the barren coasts of Labrador, we must 
allow that the Moravian missionaries possess a large 
share of that zeal which distinguished the first apostles 
of Christianity. 

At the close of the year 1827, the Moravians had 
thirty-eight missionary stations, and one hundred and 
eighty-seven missionaries, including females. The 
number of their converts in heathen countries, and re- 
mote settlements, far exceeds the number of the brethren 
in their home settlements. 



79. Zeigenbalg and Swartz, the Danish Mis- 
sionaries. 

The first protestant mission in India was founded by 
Bartholomew Zeigenbalg, at Tranquebar, on the Coro- 
mandel coast, about the year 1707. Zeigenbalg was 
ordained by the bishop of Zealand, in the twenty-third 
year of his age, and sailed for India in 1705. In the 
second year of his ministry he founded a Christian 
church among the Hindoos, which has been extending 
its limits to the present time. He went on this mission 
under the direction of Frederic IV., king of Denmark; 
he was also patronized in Great Britain by " the Soci- 
ety for promoting Christian Knowledge." Principally 
through his great labours, a grammar and dictionary 
were formed, and the Bible was translated into the Ta- 
mul tongue, after his having devoted fourteen years to 
the work. Zeigenbalg died at the early age of thirty- 
six years. Perceiving that his last hour was at hand, 
he called his Hindoo congregation, and partook of the 
holy communion, " amidst ardent prayers and tears ;" 
and afterwards, addressing them in a solemn manner, 
took an affectionate leave of them. Being reminded by 
them of the faith of the apostle of the Gentiles, at the 
prospect of death, who " desired to be with Christ, as 
far better," he said, ". That is also my desire. Wash- 



245 

ed from my sins in his blood, and clothed with his 
righteousness, I shall enter into his heavenly kingdom. 
I pray that the things which I have spoken may be 
fruitful. Throughout this whole warfare I have entirely 
endured by Christ ; and now I can say through him, ' I 
have fought the good fight ; I have finished my course ; 
I have kept the faith. Henceforth there is laid up for 
me a crown of righteousness ;' " which words having 
spoken, he desired that the Hindoo children about 
his bed, and that the multitude about the house, might 
sing the hymn beginning " Jesus, my Saviour Lord." 
When finished, he yielded up his spirit, amidst the 
rejoicings and lamentations of a great multitude ; some 
rejoicing at his triumphant death and early entrance 
into glory, and others lamenting the early loss of 
their faithful apostle, who had first brought the light 
of the gospel to their dark region from the western 
world. 

The Rev. Christian F. Swartz undertook a mission 
to India, under the government of Denmark, in 1750, 
and after labouring many years at Tranquebar, and in 
the neighbouring country, he finally removed to Tan- 
jore, where he continued till his death, in 1798. 

His unblameable conduct, and devotedness to the 
cause of his master, gave him a surprising influence 
over all classes, and secured the confidence of the bigot- 
ed Hindoo. Such was the respect that the Hindoos 
had for Mr. Swartz, that he could go through the coun- 
try unarmed and unhurt in time of war, when parties 
of armed men and robbers infested the country. On 
seeing him they would say, " Let him alone, he is a 
man of God." He twice saved the fort of Tanjore, 
when the credit of the English was lost, and the credit 
of the rajah also. On the view of an approaching 
enemy the people of the country refused to supply 
the fort with provisions ; and the streets were covered 
with the dead. But upon the bare word of Mr. 
Swartz that they should be paid, they brought in a 
plentiful supply. He was appointed guardian to the 
family of the deceased king of Tanjore, and employ- 
21* 



246 

ed repeatedly as a mediator between the English govern- 
ment and the country powers. The last twenty years 
of his life were spent in the education and religious in- 
struction of children, particularly those of poor parents, 
whom he maintained and instructed gratuitously, and at 
his death w r illed his property to the mission at Tan- 
jore. His success was uncommon. It is said he reck- 
oned two thousand persons savingly converted by his 
means. 

After this apostolical and venerable man had laboured 
fifty years in evangelizing the Hindoos, so sensible 
were they of the blessing, that his death was consider- 
ed as a public calamity. An innumerable multitude at- 
tended the funeral. The Hindoo rajah " shed a flood 
of tears over the body, and covered it with a gold cloth." 
His memory is still blessed among the people.* 

The following beautiful anecdote is related by bishop 
Middleton, of this exemplary soldier of the cross. 
" When lying apparently lifeless, Gerieke, a worthy 
fellow labourer in the service of the same society, who 
imagined the immortal spirit had actually taken its 
flight, began to chant over his remains a stanza of the 
favourite hymn which used to soothe and elevate him 
in his lifetime. The verses were finished without a 
sign of recognition or sympathy from the still form be- 
fore him ; but when the last clause was over, the voice 
which was supposed to be hushed in death took up the 
second stanza of the same hymn, completed it with dis- 
tinct and articulate utterance, and then was heard no 
more !" 



80. David Brainerd. 

This pious and devoted missionary was born in Had- 
dam, Connecticut, April 20th, 1718. From his earliest 
youth he was remarkably serious and thoughtful. " His 
natural constitution was tinctured with melancholy, 

*Dr. Buchanan. 



247 

which, notwithstanding the power and influence of 
Christianity in his heart, often imbittered his life, and 
covered his mind with a veil of doubt and gloom. 
Against this natural infirmity he had to struggle till his 
dying day ; and when this is considered, his abundant 
labours, indefatigable application, and ardent zeal were 
indeed surprising ; they forcibly illustrated the truth of 
the Divine promise, ' My strength is made perfect in 
weakness.' " 

At the age of twenty he commenced a course of study 
with a view of entering the sacred ministry. He be- 
came remarkably strict in all the outward duties of reli- 
gion, but was soon convinced that all his outward acts 
of prayer, fasting, &c. would be of no avail while his 
heart remained unchanged and unreconciled to God. 
For the attainment of this divine change, he laboured 
and prayed incessantly, but it was with the secret hope 
of recommending himself to God by his religious du- 
ties. At length, however, this self-righteous foundation 
was swept away, he saw his entire helplessness and 
dependence on the mere mercy of God for salvation 
through Jesus Christ. 

Mr. Brainerd, in the account which he gives of his 
conversion, says, " While I was endeavouring to pray, 
as I was walking in a dark, thick grove, unspeakable 
glory seemed to open to the view of my soul ; it was a 
new inward apprehension I had of God, such as I never 
had before : my soul rejoiced with joy unspeakable, to 
see such a glorious, divine being. My soul was so cap- 
tivated and delighted with the excellency, loveliness, 
greatness, and other perfections of God, that I was even 
swallowed up in Him to that degree that, at first, I 
scarce reflected there was such a creature as myself." 

In Sept. 1739, Brainerd entered himself as a student 
at Yale College, New Haven, Conn. While at this 
place he was distinguished for diligence and attention 
to his studies ; likewise for his piety and ardent zeal for 
the promotion of religion. 

After leaving college, his mind seemed deeply im- 
pressed with the spirit of a Christian missionary and an 



248 

ardent longing for the salvation of the heathen. He 
spent whole days in fasting and prayer, that God would 
prepare him for his great work ; and indeed through- 
out his whole life he was truly a " man of prayer," 
lifting up his heart to God on all occasions, frequently 
spending whole days in prayer and meditation in the 
fields and woods, desiring holiness of heart far above 
every other object. 

In 1743, Mr. Brainerd was sent by the " Society for 
the propagation of Christian Knowledge" to the Indians 
at Kaunaumeek, a place in the woods between Stock- 
bridge and Albany. In this lonely place he continued 
about a year, and endured many hardships and priva- 
tions ; " yet," says he, " my spiritual conflicts and 
distresses so far exceed these that I scarcely think of 
them." The number of Indians being small at this place, 
and the field of his usefulness limited, Mr. Brainerd 
thought he could do more for the cause of Christ to la- 
bour among the Indians at the forks of the Delaware, 
in New Jersey. Here, at a place called Cros week- 
sung, was the scene of his great success. He laboured 
for a number of months with little apparent success, 
and became almost discouraged ; but the love of Christ 
constrained him to go forward, and at length the power 
of God evidently attended the word, so that a number 
of these savages were brought under great concern for 
their souls. The work of grace now progressed. 
Mr. Brainerd, in his journal, gives an instance of the 
effects which followed the preaching of the word of 
God. " There was much concern," says he, " among 
them while I was discoursing publicly ; but afterwards, 
when I spoke to one and another whom I perceived 
more particularly under concern, the power of God 
seemed to descend upon the assembly, ' like a mighty 
rushing wind,' and with an astonishing energy bore 
down all before it. 

"I stood amazed at the influence that seized upon 
the audience almost universally. Almost all persons, 
of all ages, were bowed down together. Old men and 
women, who had been drunken wretches for many 



249 

years, and some little children not more than six or 
seven years of age, appeared in distress for their souls, 
as well as persons of middle age. These were almost 
universally praying and crying for mercy in every part 
of the house, and many out of doors, and numbers 
could neither go nor stand ; their concern was so great, 
each for himself, that none seemed to take any notice 
of those about them, but each prayed for himself. Me- 
thought this had a near resemblance to the day of God's 
power, mentioned Josh. x. 14; for I must say I never 
saw any day like it in all respects ; it was a day where- 
in the Lord did much to destroy the kingdom of dark- 
ness among this people." A church was soon after- 
wards gathered among these poor pagans ; and such 
was the change effected among them, that many exclaim- 
ed with astonishment, " What hath God wrought !" 

Mr. Brainerd laboured excessively among the people 
of his charge ; he frequently made long and tedious 
journeys to the English settlements, for assistance to 
forward the objects of his mission, and also among the 
surrounding tribes of Indians, to carry the gospel to the 
outcasts who were ready to perish. The hardships and 
dangers which he encountered and escaped in the wil- 
derness are almost incredible. He continued among 
the Indians till March, 1747, when the ravages of dis- 
ease, brought on by his hardships and exposures, forced 
him to leave the people of his charge. He died at 
Northampton, Mass., at the house of the Rev. Jonathan 
Edwards, Oct. 9th, 1747. 



81. Anthony Benezet. 

Jlnthony Benezet was born in France in the year 
1713. His parents belonged to the society of Friends. 
The persecution on account of religious opinions, which 
then existed in that country, induced them to leave 
France. After a residence of many years in London, 
they and their son, the subject of this sketch, came to 
America, and settled in Philadelphia. 



250 

He was a man of sound understanding, great piety, 
humility, and self-denial, and of a very benevolent dis- 
position. Being desirous of spending his life in a 
manner the most useful to his fellow-creatutres, he de- 
voted himself to the education of youth. In this ar- 
duous but truly honourable employment he passed about 
forty years ; and acquitted himself very much to the 
satisfaction of parents and children. His great object 
was, to imbue the minds of his pupils with reverence 
for religion, and to train them up in a course of* virtue. 
Pecuniary advantages were of small moment in his es- 
timation, of which he gave many striking proofs. A 
short time before his decease, he declared, in a lettei to 
a friend, that though leisure and retirement would be 
very agreeable to him, he was well satisfied to remain 
in his occupation ; and that he knew no other, what- 
ever might be its advantages, for which he would ex- 
change his employment, unless it were a commission to 
preach and propagate, as a minister, the gospel of Christ. 

When the school established in Philadelphia " for 
the instruction of black people and their offspring" 
was suspended, on account of the indisposition of their 
teacher, he voluntarily surrendered his own school to 
other competent persons, and undertook the instruction 
of those people, though in a pecuniary respect he lost 
considerable by the change. His humility and his 
sympathy with that unhappy race of men disposed him 
to think no condescensions degrading by which he 
could be peculiarly useful to them ; and he was greatly 
desirous that they might be so improved in their minds 
as to render the freedom which they had lately reco- 
vered a real blessing to themselves, and a benefit to the 
state. 

He was a friend to the poor and the distressed of 
every description, and laboured most earnestly for their 
relief and welfare. It may indeed be said of him, that 
his whole life was spent in going about doing good unto 
men. He appeared to do every thing as if the words 
of his Saviour were continually sounding in his ears : 
« Wist ye not that I must be about my father's busi- 



251 

ness ?" He was, as Dr. Rush observed, a man of a 
truly catholic spirit ; one who loved piety and virtue 
in others, wherever he found them ; and who respected 
all sincere worshippers of God, in whatever manner that 
worship was performed. 

The miseries of the enslaved Africans, and the great 
injustice done to them, very deeply affected his com- 
passionate heart. He published many tracts on the 
subject ; supported an extensive correspondence with 
persons in Europe and America who were likely to 
aid his benevolent views ; and exerted himself to the 
utmost to meliorate the condition of the blacks, and 
to procure the entire abolition of the trade. As he was 
one of the earliest advocates of these injured men, and 
indefatigably pursued his object, we may fairly attri- 
bute to his labours, with the divine blessing upon them, 
a great part of that spirit of inquiry into their situation, 
and sympathy with their distresses, which have spread 
over the world ; and which, we trust, will ere long lead 
to the best results. 

About a year before his decease, his health became 
much impaired ; but being of a lively disposition, very 
temperate, and zealously concerned to occupy his ta- 
lents to the last, he supported his school till he was 
quite disabled from performing the duties of it. But 
his charity and beneficence continued with life. The 
last time he walked across the room was to take from 
his desk six dollars, which he gave to a poor widow 
whom he had long assisted to maintain. Three hours 
before his death he delivered to his executors a number 
of tracts in sheets, on religious subjects, with directions 
for their being bound and dispersed. He devised near- 
ly the whole of his estate, after the decease of his wife, 
to trustees, for the support and benefit of the African 
school, of which he had been the tutor. And thus, 
having lived a most useful and exemplary life, he was 
well prepared for the approach of death. He died in 
1784. He endured his pains patiently ; and, with Chris- 
tian composure of mind, resigned this mortal life in the 
firm expectation of a happy immortality. 



252 

The loss of this benevolent man was deeply felt by 
his fellow-citizens ; and his funeral was attended by a 
great number of persons of all ranks, and all religious 
professions ; and many hundred of coloured persons 
joined the procession. It may justly be said that " the 
mourners went about the streets," and that his memory 
was embalmed with tears. An officer, who had served 
in the American army during the late war, in returning 
from the funeral, pronounced a striking eulogium upon 
him : " I would rather," said he, " be Jlnthony Bene- 
zet, in that coffin, than the great Washington with 
all his honours." 



82. Wesley and Whitefield. 

Mr. John Wesley, the celebrated founder of Metho- 
dism, was the son of a clergyman of the church of 
England. 

He was educated for the ministry, received episco- 
pal ordination, and ever considered himself as a mem- 
ber of the church of England. 

In the year 1729 Mr. Wesley, then a fellow of Lin- 
coln College, Oxford, with some others at the college, 
began to spend some evenings in reading the Greek 
Testament. They began also to visit the sick in dif- 
ferent parts of the town, and the prisoners in the cas- 
tle. They continued in those laudable practices, and 
in 1735 they were joined by the celebrated George 
Whitefield, then in his eighteenth year. At this time 
their number in Oxford amounted to about fourteen. 
They obtained their name from the exact regularity of 
their lives, which gave occasion to a young gentleman 
of Christ's Church to say, " Here is a new sect of 
Methodists sprung up ;" alluding to a sect of ancient 
physicians who were called Methodists, because they 
reduced the healing art to a few common principles, and 
brought it into some method and order. 

At the time Mr. Wesley and Mr. Whitefield entered 
upon their public ministerial labours, it is said that 
the whole kingdom of England was tending fast to in- 




jAmicL regions of ue and snow, tire Moravian missionaries Tia-ve -with 
imtinntj zeal, successfully taiiqlvt Christianity to the Esqiama.r Indians. 




TWJEI IT ]E IFIJEMD) 

the ceLebfateci P r eorlier, addressing one ot' flie numerous crouds 

thai attended, liis i ministry. 



253 

fidelity. These men of God, filled with love for the 
souls of their fellow-men, and fired with an ardent zeal 
for their salvation, went forth, preaching the gospel in 
many places, with uncommon energy and power. This 
brought upon them the opposition of the cold-hearted 
and formal professors of Christianity, and many re- 
fused to let them preach in their churches. In conse- 
quence of this, they were obliged to preach in the open 
air and in fields. They were oftentimes insulted, 
threatened, and hooted at by the mob, who in time of 
divine service cast at them stones, mud, dirt, &c, and 
in some instances they narrowly escaped with their 
lives. 

But notwithstanding the opposition, their labours 
were crowned with success. By their preaching out 
of doors they drew together immense numbers, their 
congregations sometimes amounting to nearly twenty 
thousand persons. Thousands embraced the gospel, 
and many of the lower classes of society, who were 
degraded by vice and immorality of every kind, now 
changed their course of life, and became useful and re- 
spectable members of society. 

Mr. Wesley is universally allowed to have been an 
extraordinary and highly distinguished character, and 
" whatever may be thought of his peculiar sentiments, 
no one can deny him the credit of truly apostolic zeal 
and perseverance in what he conceived to be the way 
of duty. His mode of address in public was chaste 
and solemn ; there was a divine simplicity, a zeal, a 
venerableness in his manner, which commanded atten- 
tion ; and when at fourscore he still retained all the 
liveliness of vigorous old age. For upwards of fifty 
years he travelled eight thousand miles each year on 
an average, visiting his numerous societies, and presided 
at forty-seven annual conferences. For more than 
sixty years it was his constant practice to rise at four 
o'clock in the morning ; and nearly the whole of that 
period to preach every morning at five. He generally 
preached near twenty times in a week, and frequently 
four times a day. Notwithstanding this, very few have 
22 



254 

written more than he ; divinity, both controversial and 
practical ; history, philosophy, medicine, politics, poe- 
try, &c, were all, at different times, the subjects on 
which his pen was employed. Besides this, he found 
time for reading, correspondence, visiting the sick, 
and arranging the matters of his numerous societies ; 
but such prodigies of labour and exertion would have 
been impossible, had it not been for his inflexible tem- 
perance, and unexampled economy of time." After 
passing through evil report and good report, during 
more than sixty years of incessant labour, he entered 
into his rest in the eighty-seventh year of his age. 

Mr. Whitefield was remarkable for his uncommon 
eloquence and fervent zeal. His eloquence was in- 
deed very great and of the truest kind. He was utter- 
ly devoid of all appearance of affectation. The im- 
portance of his subject, and the regard due to his hear- 
ers, engrossed all his concern. Every accent of his 
voice spoke to the ear ; every feature of his face, every 
notion of his hands, and every gesture spoke to the 
eye ; so that the most dissipated and thoughtless found 
their attention involuntarily fixed, and the dullest and 
most ignorant could not but understand. 

Wherever he went, all ranks and sorts of people 
were attracted, prodigious numbers flocked to hear him, 
and thousands were brought into the kingdom of God 
through his instrumentality. 

His zeal and labours were not confined to the British 
isles. He came over to our country several times, 
and preached in most of our principal cities ; every 
where crowds attended his ministry, and his exertions 
were crowned with abundant success. It is said that 
he preached upwards of eighteen thousand sermons in 
the course of his ministry, which included thirty-four 
years. Mr. Whitefield died at Newburyport, Mass., on 
the 30th of Sept., 1770, in the fifty-sixth year of his age, 
on his seventh visit to America. 



255 

83. Howard, the Philanthropist. 

John Howard, Esq., the celebrated philanthropist, 
was born at Hackney, in England, about the year 1727. 
His father died while he was young, and by his direc- 
tion the son was apprenticed to a wholesale grocer ; 
but this business neither suiting his health or disposi- 
tion, and a handsome fortune falling into his hands, he 
bought out his time before its regular expiration, and 
commenced his first travels on the continent. After 
the death of his first wife, Mr. Howard, in 1756, made 
a voyage in order to view Lisbon after the earthquake 
at that place, but was taken by a French privateer, and 
suffered in his confinement. By this means his atten- 
tion seems to have been first excited to compassionate 
those persons " who are sick, and in prison." 

Upon his return from the continent, he married the 
second time, but his wife dying a short time after his 
marriage, he retired to an estate he purchased in Bed- 
fordshire, where he very much gained the esteem and 
affection of the poor by building them cottages, em- 
ploying the industrious, relieving the sick, and edu- 
cating the children of the poor. In 1773 he served the 
office of sheriff for the county, which brought him fur- 
ther acquainted with the misery of prisons ; and from 
this he commenced his career of benevolence and glory. 

During the last seventeen years of his life he visited 
every country in Europe, exploring their prisons and 
dungeons, and relieving the miseries of the distressed. 
He also published a number of works on the state of 
prisons, hospitals, &c. In 1774 he received the thanks 
of the House of Commons for his inquiries and exer- 
tions. Mr. Howard's character is well drawn by the 
celebrated Mr. Burke, who, speaking of him, says, " I 
cannot name this gentleman without remarking that 
his labours and writings have done much to open the 
eyes and hearts of mankind. He has visited all Eu- 
rope, not to survey the sumptuousness of palaces, nor 
the stateliness of temples ; not to make accurate mea- 
surement of the remains of ancient grandeur, nor to 



256 

form a scale of the curiosities of modern art ; not to 
collect medals, nor to collate manuscripts ; but to dive 
into the depths of dungeons, to plunge into the infections 
of hospitals ; to survey the mansions of sorrow and pain ; 
to take guage and dimensions of misery, depression, 
and contempt ; to remember the forgotten ; to attend to 
the neglected ; to visit the forsaken ;. and to compare and 
collate the distresses of all men in all countries. His 
plan is original, and as full of genius as humanity. It 
is a voyage of philanthropy — a circumnavigation of 
charity." 

Mr. Howard commenced his last journey in July, 
1789, in which he proposed to visit Turkey, Russia, 
and other parts of the east, and not to return under three 
years ; withal apprehending that he, very probably, 
never might return, which proved to be the event ; for 
while he was at Cherson, a Russian settlement, near 
the northern extremity of the Black Sea, he visited a 
young lady at some distance in a malignant fever, 
caught the fatal infection, and died January 20, 1790.' 

" And now, Benevolence ! thy rays divine 
Dart round the globe from Zembla to the line;* 
O'er each dark prison plays the cheering light, 
Like northern lustres o'er the vault of night — 
From realm to realm, with cross or crescent crown 'd, 
Where'er mankind and misery are found, 
O'er burning sands, deep waves, or wilds of snow, 
Thy Howard, journeying, seeks the house of wo." 



84. Modern Infidelity. 

Previous to the French revolution, Voltaire and 
some others formed a set design to destroy the Chris- 
tian religion. For this purpose, they engaged, at dif- 
ferent periods, a number of men of distinguished talents, 
power, and influence ; all deadly enemies to the gos- 
pel ; men of profligate principles, and profligate lives. 

These men distinguished themselves with diligence, 
courage, activity, and perseverance, in the propagation 
of their sentiments. Books were written and published 
in innumerable multitudes, in which infidelity was 



257 

brought down to the level of peasants and even of chil- 
dren, and poured into the cottage and school. Others 
of a superior kind crept into the shop and the farm- 
house ; and others, of a still higher class, found their 
way to the drawing-room, the university, and the palace. 
By these and other efforts, infidelity was spread with 
astonishing rapidity in many parts of Europe, particu- 
larly in France. 

In the year 1776, Dr. Adam Weishaupt, professor of 
the canon law in the university of Ingoldstadt, in Ba- 
varia, established the society of the Illuminati. This 
society was distinguished beyond all others for cun- 
ning, mischief, an absolute destitution of conscience, an 
absolute disregard of all the interests of man, and a 
torpid insensibility to all moral obligation. Their doc- 
trines were, that God is nothing; that government u 
a curse ; that the possession of property is robbery; 
that chastity and natural affection are mere prejudices, 
and that adultery, assassination, poisoning, and other 
crimes of a similar nature, are lawful, and even vir- 
tuous. 

The disciples of Voltaire, finding this system one of 
more perfect corruption than their own, immediately 
united in its interests, and eagerly entered into all its 
plans and purposes. These legions of infidelity, united, 
went forward with astonishing success, till their abomi- 
nable doctrines infected all classes of the French people. 
The bloody storm of the French revolution com- 
menced. Then it was that infidelity obtained a com- 
plete triumph ; the dagger of the assassin, the axe of 
the executioner, the infuriated mob, were now let 
loose, and thousands and tens of thousands perished ; 
and the national assembly, in a public decree, declared 
that "there is no God, and that death is an eternal 
sleep. '' 

Voltaire laboured through a long life to diffuse the 
poison of infidelity. In life he was pre-eminent in 
guilt, and at death, in misery. He had for years 
been accustomed to call the adorable Saviour "the 
wretch," and to vow that he would crush him. He 
22* 



258 

dosed many of his letters to his infidel friend with 
these words — " Crash the wretch." This apostle of 
infidelity, being laid upon his death-bed, was in the ut- 
most horror of mind. In the first days of his illness, 
he showed some signs of wishing to return to that God 
whom he had so often blasphemed. He made a de- 
claration, he in fact renounced his infidelity, but in 
vain ; despair and rage succeeded in such a manner, 
that the physicians who were called in to administer 
relief retired, declaring the death of the impious man 
too terrible to be witnessed. 

In one of his last visits, the doctor found him in the 
greatest agonies, exclaiming, with the utmost horror, 
" I am abandoned by God and man." He then said, 
" Doctor, I will give you half of what I am worth, if 
you will give me six months' life." The doctor an- 
swered, " Sir, you cannot live six weeks." Voltaire 
replied, " Then I shall go to hell, and you will go with 
me !" and soon after expired. 

The following account of the tenets of the principal 
English infidels is extracted from " Br. Bwighfs 
Baccalaureate Sermon." 

Lord Herbert, of Cherbury, the first considerable 
English deistical philosopher, and clearly one of the 
greatest and best, declares the following things, viz. 

That Christianity is the best religion : 

That his own universal religion of nature agrees 
wholly with Christianity, and contributes to its estab- 
lishment: 

That all revealed religion (viz. Christianity) is abso- 
lutely uncertain, and of little or no use : 

That men are not hastily, or on small grounds, to be 
condemned, who are led to sin by bodily constitution : 

That the indulgence of lust and of anger is no more 
to be blamed than the thirst occasioned by the dropsy, 
or the sleepiness produced by the lethargy : 

That the soul is immortal ; that there will be a future 
retribution, which will be according to the works and 
thoughts of mankind ; and that he who denies these 



259 

truths, is scarcely to be accounted a reasonable crea- 
ture. 

Mr. Hobbes declares, 

That the Scriptures are the voice of God ; and yet 
that they are of no authority, exceptras enjoined by the 
civil magistrate : 

That inspiration is a supernatural gift, and the imme- 
diate hand of God ; and that it is madness : 

That the Scriptures are the foundation of all obliga- 
tion ; and yet that they are of no obligatory force, ex- 
cept as enjoined by the civil magistrate: 

That every man has a right to all things, and may 
lawfully get them if he can : 

That man is a mere machine ; and that the soul is 
material and mortal. 

Mr. Blount declares, 

That there is one infinite and eternal God ; and yet 
insinuates that there are two eternal, independent beings : 

That God ought to be worshipped with prayer and 
praise ; yet he objects to prayer as a duty : 

That the soul is probably material, and of course mortal. 

Lord Shaftsbury declares, 

That the belief of future rewards and punishments is 
noxious to virtue, and takes away all motive to it : 

That the hope of rewards, and the fear of punish- 
ments, make virtue mercenary : 

That to be influenced by rewards is disingenuous and 
servile : 

That the hope of reward cannot consist with virtue ; 
and yet that the hope of rewards is not derogatory to 
virtue, but a proof that we love virtue. 

He represents salvation as a ridiculous thing, and in- 
sinuates that Christ was influenced and directed by 
deep designs of ambition, and cherished a savage zeal 
and persecuting spirit ; and 

That the Scriptures were a mere artful invention to 
secure a profitable monoply, i. e. of sinister advantages 
to the inventors : 

That the magistrate is the sole judge of religious 
truth, and of revelation : 



260 

That miracles are ridiculous, and that if true, they 
would be no proof of the truth of revelation : 

That ridicule is the test of truth ; and yet that ridicule 
itself must be brought to the test of reason. 

Mr. Collins, though chiefly a mere objector to reve- 
lation, declares, 

That man is a mere machine : 

That the soul is material and mortal : 

That Christ and his apostles built on the predictions 
of fortune-tellers and diviners : 

That the prophets were mere fortune-tellers and dis- 
coverers of lost goods : 

That Christianity stands wholly on a false founda- 
tion (yet he speaks respectfully of Christianity ; and 
also of the Epicureans, whom he at the same time con- 
siders as atheists). 

Mr. Woolston, also a mere objector, declares, 

That he is the farthest of any man from being engaged 
in the cause of infidelity : 

That infidelity has no place in his heart : 

That he writes for the honour of Jesus, and in de- 
fence of Christianity ; and 

That his design in writing is to advance the messiah- 
ship and truth of the holy Jesus ; " to whom," he says, 
" be glory for ever, amen ;" and yet, 

That the gospels are full of incredibilities, impossi- 
bilities and absurdities : 

That they resemble Gulliverian tales of persons 
and things, which, out of romance, never had a be- 
ing : 

That the miracles recorded in the gospels, taken lite- 
rally, will not abide the test of reason and common 
sense; but must be rejected, and the authority of Jesus 
along with them. 

At the same time he casts the most scurrilous reflec- 
tions on Christ. 

Dr. Tindal declares, 

That Christianity, stripped of the additions which 
mistake, policy, and circumstances have made to it, is a 
most holy religion ; and yet, 



261 

That the Scriptures are obscure, and fit only to perplex 
men, and that the two great parts of it are contradictory : 

That all the doctrines of Christianity plainly speak 
themselves to be the will of an infinitely wise and holy 
God ; and yet, 

That the precepts of Christianity are loose, undeter- 
mined, incapable of being understood by mankind at 
large, giving wrong and unworthy apprehensions of 
God, and are generally false and pernicious : 

That natural religion is so plain to all, even the most 
ignorant men, that God could not make it plainer ; even 
if he were to convey, miraculously, the very same ideas 
to all men ; and yet, 

That almost all mankind have had very unworthy 
notions of God, and very wrong apprehensions of na* 
tural religion. 

Mr. Chubb declares, 

That he hopes to share with his friends the favour of 
God, in that peaceful and happy state which God hath 
prepared for the virtuous and faithful, in some other 
future world ; and yet, 

That God does not interpose in the affairs of this 
world at all, and has nothing to do with the good or 
evil done by men here : 

That prayer may be useful as a positive institution, 
by introducing proper thoughts, affections, and actions ; 
and yet he intimates, 

That it must be displeasing to God, and directly im- 
proper : 

That a state of rewards and punishments hereafter is 
one of the truths which are of the highest concern to 
men ; and yet, 

That the arguments for the immortality of the soul are 
wholly unsatisfactory; and that the soul is probably 
matter : 

That Christ's mission is, at least in his view, pro- 
bably divine ; and yet, 

That Christ, in his opinion, was of no higher charac- 
ter than the founder of the Christian sect, i. e. another 
Sadoc, Cerinthus, or Herbert : 



262 

That his birth and resurrection were ridiculous 
and incredible ; and that his institutions and precepts 
were less excellent than those of other lawgivers and 
teachers : 

That the apostles were impostors; and that the Gos- 
pels and Acts of the Apostles resemble Jewish fables, 
and popish legends, rather than accounts of facts : 

That the belief of a future state is of no advantage to 
society : 

That all religions are alike : 

That it is of no consequence what religion a man 
embraces. 

Mr. Hume declares, 

That there is no perceptible connexion between cause 
and effect : 

That the belief of such a connexion is merely a mat- 
ter of custom : 

That there is no reason to believe that the universe 
proceeded from a cause : 

That there are no solid arguments to prove the ex- 
istence of a God : 

That voluntary actions are necessary, and determined 
by a fixed connexion between cause and effect : 

That motives are causes operating necessarily on the 
will : 

That man is a mere machine, i. e. an object operated 
on necessarily by external causes : 

That there is no contingency, i. e. nothing happening 
without a settled cause in the universe ; and 

That matter and motion may be regarded as the 
cause of thought, i. e. the soul is a material cause, and 
thought its effect : 

That no rewards or punishments can be rationally 
expected beyond what is already known by experience 
and observation : 

That self-denial, self-mortification, and humility are 
not virtues, but are useless and mischievous ; that they 
stupify the understanding, sour the temper, and harden 
the heart, and of course are gross crimes : 



263 

That pride and self- valuation, ingenuity, quickness 
of thought, easiness of expression, delicacy of taste, 
strength of body, health, cleanliness, taper legs, and 
broad shoulders are virtues ; 

That suicide, or self-murder, is lawful and commend- 
able (and of course virtuous) : 

That adultery must be practised, if we would obtain 
all the advantages of life : 

That female infidelity (or adultery), when known, is 
a small thing ; when unknown, nothing ; and 

That skepticism is the true and only wisdom of man. 

Lastly, as the soul of man, according to Mr. Hume, 
becomes every moment a different being, the conse- 
quence must be, that the crimes committed by him at 
one time cannot be imputable to him at another. 

Lord Bolinbroke declares, 

That God is just ; and that justice requires that re- 
wards and punishments be measured to particular cases, 
according to their circumstances, in proportion to the 
merit or demerit of every individual ; and yet, 

That God doth not so measure out rewards or 
punishments ; and that, if he did, he would subvert 
human affairs ; that he concerns not himself with the 
affairs of human beings at all ; or if he does, that he 
regards only collective bodies of men, not individuals ; 
that he punishes none except through the magistrate ; 
and that there will be no state of future rewards and 
punishments ; 

That the religion of nature is clear and obvious to all 
mankind ; and yet, 

That it has been unknown to the greatest part of 
mankind : 

That we know material substance, and are assured 
of it ; and yet, 

That we know nothing of either matter or spirit : 

That there is undeniably something in our constitu- 
tion, beyond the known properties of matter ; and yet, 

That the soul is material and mortal ; and that to say 
the soul is immaterial is the same thing as to say that 
two and two are five. He also declares, 



264 

That there is no conscience in man, except arti- 
ficially ; 

That it is more natural to believe many gods than to 
believe one. He teaches, 

That ambition, the lust of power, avarice, and sen- 
suality may be lawfully gratified, if they can be safely 
gratified : 

That the sole foundation of modesty is vanity, or a 
wish to show ourselves superior to mere animals : 

That man lives only in the present world : 

That man is only a superior animal : 

That man's chief end is to gratify the appetites and 
inclinations of the flesh : 

That modesty is inspired by mere prejudice : 

That polygamy is a part of the law, or religion of 
nature. 



85. Thomas Paine. 

Thomas Paine, a political and infidel writer, was 
born in England, in 1737, and bred a stay-maker. 
Coming to America, he published a number of pam- 
phlets, which had a powerful effect in favour of the 
American cause ; particularly that entitled, " Common 
Sense." He went to London in 1790, and published 
" The Rights of Man." To avoid prosecution, he fled 
to France, where he connected himself with the leaders 
of infidelity, and was chosen a member of the national 
assembly. Being sentenced to death by the revolu- 
tionary government, he was saved from the guillotine 
through the intercession of a number of American 
citizens then in Paris. During his imprisonment in 
that city he debased himself by writing a deistical 
book, called, " The Age of Reason" a work which has 
stamped his name with infamy. 

" In this performance is found nothing new as to 
objections against Christianity, He takes the ground 
long occupied by infidels. In the manner of his writing 
there is a kind of novelty. In rashness, inconsist- 
ency, misrepresentation, ridicule, and false reasoning, 




IViis philanthropist visited every country in Eitrope, exploring prisons 
and dungeons and 7-e7ieved the miseries of die side and distressed '. 




77/rs Jp t ,srfe ,'fJididdi/y in Ide was pre eminent in guilt, and at 
draft? in 7iorror and despair. 



265 

few men, perhaps, on any subject, have ever surpassed 
him." Mr. Paine speaks respectfully of Jesus Christ, 
but reprobates revealed religion as the origin of all 
human misery. His words are : — " The morality that 
he preached and practised was of the most benevolent 
kind. He preached most excellent morality." Again 
he says: — "The most detestable wickedness, the most 
horrid cruelties, and the greatest miseries that have 
afflicted the human race have had their origin in this 
thing called revelation, or revealed religion." 

He tells us: — "The word of God cannot exist in 
any written or human language ;" and in the same 
work he allows it possible for the Almighty to make a 
communication immediately to men. This is saying 
God can reveal truth to men ; but such a revelation 
cannot exist among men— which, in effect, is saying 
nothing. 

" Paine's method is, first, to misrepresent a fact, or 
assume a truth, and then cry out against a creature of 
his own imagination. None but a man of depraved 
morals, and a bad heart, can read his book without 
indignation. A bold, profane, and daring spirit runs 
through his whole work. He speaks of sacred things 
with indecency ; he makes ridicule supply the place of 
solid argument ; he is engaged with uncommon zeal 
to load men highly esteemed with abusive epithets ; 
he calls Moses a chief assassin; Joshua, Samuel, and 
David monsters and impostors ; the Jewish kings a 
parcel of rascals ; the prophets liars, and St. Paul a 
fool." 

Paine died in New York, in the year 1809. For 
some time previous to his death, he so degraded him- 
self by his intemperate habits, that he was shunned by 
the respectable part of his associates. He lingered 
out a dark and gloomy period of several months, in a 
sullen, determined opposition to every religious thought 
or suggestion; he evinced a continued' and marked, 
hostility to the ministers of the gospel, and would not 
permit them, under any pretext, to visit him. The 
Rev. Mr. Ketchum, however, in the common garb of 
23 



266 

a citizen, succeeded in approaching him, and gained 
his attention in some desultory conversation ; but he 
had no sooner indirectly mentioned the name of Jesus, 
than the enraged infidel, lost to all sense of decorum, 
actually drove him from his presence. But though he 
abhorred the sound of that name, yet Dr. Manly in- 
forms us, in his letter respecting Paine's death, that 
whenever he fell into paroxysms of pain, which were 
frequent before his death, he would cry out, without 
intermission, " O Lord, help me ! O Jesus, help me ! 
God help me ! Jesus Christ help me !" &c. Dr. M. 
also states that he would not be left alone night Or 
day ; and would scream and halloo if left but for a 
minute. 

The following is from good authority. A lady who 
resided in the neighbourhood of Paine, in his last ill- 
ness occasionally administered to his necessities. One 
day he asked her if she had ever read his " Age of 
Reason." She answered in the affirmative ; he then 
wished to know her opinion of that book ; she said she 
thought it the most dangerous insinuating book she had 
ever seen ; that the more she read, the more she wished 
to read, and the more she found her mind estranged 
from all that is good ; and that, from a conviction of its 
evil tendency, she had burnt it. Paine replied to this, 
that he wished all who had read it had been as wise as 
she, and added, " If ever the devil had an agent on 
earth, I have been one." 

All who saw him concur in describing him as ex- 
hibiting one of the most peculiarly awful visages that 
ever saddened the bed of death. It was an unique 
face, possessing an assemblage of every vicious and 
dismal passion ; and so terrific as to deter many of his 
acquaintance from repeating their visit. 



86. Worship of the Grand Lama. 

The Grand Lama is a name given to the sovereign 
pontiff, or high-priest, of the Thibetian Tartars, who re- 
sides at a vast palace on a mountain near the banks of 



267 

the Burampooter, about seven miles from Lassa. The 
foot of the mountain is inhabited by twenty thousand 
lamas or priests, who have their separate apartments 
round about the mountain, and according to their quality 
are placed nearer or at a greater distance from the 
sovereign pontiff. He is not only worshipped by the 
natives of Thibet, but also by the various tribes of 
heathen Tartars, who roam through the greater part of 
Asia. The more remote Tartars are said, absolutely 
to regard him as the Deity himself, and call him God, 
the everlasting Father of Heaven. They believe him 
to be immortal, and endowed with all knowledge and 
virtue. Every year they come from different parts to 
worship, and make rich offerings at his shrine ; even 
the emperor of China, who is a Manchon Tartar, wor- 
ships him, and entertains, at a great expense, in the 
palace at Pekin an inferior lama, deputed as his nuncio 
from Thibet. 

The grand lama, it has been said, is never to be seen 
but in a secret place of his palace, amidst a great num- 
ber of lamps, sitting cross-legged on a cushion, and 
decked all over with precious stones, where at a dis- 
tance the people prostrate themselves before him, it not 
being lawful for any so much as to kiss his feet. He 
returns not the least sign of respect, nor even speaks to 
the greatest princes ; but only lays his hand upon their 
heads, and they are fully persuaded they receive from 
thence a full forgiveness of all their sins. 

It is the opinion of his worshippers that when the 
grand lama seems to die, either of old age or infirmity, 
his soul, in fact, only quits a crazy habitation to look 
for one younger or better ; and is discovered again in 
the body of some child, by certain tokens known 
only to the lamas or priests, in which order he always 
appears. 

Almost all nations of the east, except the Mahome- 
tans, believe the metempsychosis as the most important 
article of their faith ; especially the inhabitants of 
Thibet and Ava, the Peguans, Siamese, the greatest 
part of the Chinese and Japanese, and the Moguls and 



268 

Kalmucks, who changed the religion of Shamanism for 
the worship of the grand lama. According to the doc- 
trine of this metempsychosis, the soul is always in 
action, and never at rest ; for no sooner does she leave 
her old habitation than she enters a new one. The 
dalai lama, being a divine person, can find no better 
lodging than the body of his successor ; or the Fo, re- 
siding in the dalai lama, which passes to his successor ; 
and this being a god, to whom all things are known, 
the dalai lama is therefore acquainted with every thing 
which happened during his residence in his former body. 

This religion is said to have been of three thousand 
years standing ; and neither time nor the influence of 
men has had the power of shaking the authority of the 
grand lama. This theocracy extends as fully to tem- 
poral as to spiritual concerns. 

Though in the grand sovereignty of the lamas the 
temporal power has been occasionally separated from 
the spiritual by slight revolutions, they have always 
been united again after a time ; so that in Thibet the 
whole constitution rests on the imperial pontificate in 
a manner elsewhere unknown. For as the Thibetians 
suppose that the grand lama is animated by the good 
Shaka, or Fo, who at the decease of one lama transmi- 
grates into the next, and consecrates him an image of 
the divinity, the descending chain of lamas is continued 
down from him in fixed degrees of sanctity ; so that a 
more firmly established sacerdotal government, in doc- 
trine, customs, and institutions, than actually reigns 
over this country, cannot be conceived. The supreme 
manager of temporal affairs is no more than the viceroy 
of the sovereign priest, who, conformably to the dic- 
tates of his religion, dwells in divine tranquillity in a 
building that is both temple and palace. If some of his 
votaries in modern times have dispensed with the ado- 
ration of his person, still certain real modifications of 
the Shaka religion is the only faith they follow. The 
state of sanctity which that religion inculcates consists 
in monastic continence, absence of thought, and the 
perfect repose of nonentity 



269 

It has been observed that the religion of Thibet is 
the counterpart of the Roman Catholic, since the in- 
habitants of that country use holy water and a singing 
service ; they also offer alms, prayers, and sacrifices for 
the dead. They have a vast number of convents filled 
with monks and friars, amounting to thirty thousand ; 
who, besides the three vows of poverty, obedience, and 
chastity, make several others. They have their con- 
fessors, who are chosen by their superiors, and have 
licenses from their lamas, without which they cannot 
hear confessions or impose penances They make use 
of beads. They wear the mitre and cap like the bishops ; 
and their dalai lama is nearly the same among them as 
the sovereign pontiff is among the Romanists. — Buck's 
Theol. Diet. 



87. The Syrian Christians in India. 

The Syrian Christians inhabit the interior of Tra- 
vancore and Malabar, in the south of India ; and have 
been settled there from the early ages of Christianity. 
The first notices of this ancient people in recent times 
are to be found in the Portuguese histories. 

When the Portuguese arrived, they were agreeably 
surprised to find upwards of a hundred Christian church- 
es on the coast of Malabar. But when they became 
acquainted with the purity and simplicity of their wor- 
ship they were offended. " These churches," said the 
Portuguese, "belong to the pope." — "Who is the 
pope ?" said the natives ; " we never heard of him." 
The European priests were yet more alarmed when they 
found that these Hindoo Christians maintained the order 
and discipline of a regular church under episcopal ju- 
risdiction ; and that, for thirteen hundred years past, 
they had enjoyed a succession of bishops appointed by 
the patriarch of Antioch. 

When the power of the Portuguese became sufficient 

for their purpose, they invaded these tranquil churches, 

seized some of the clergy, and devoted them to the 

death of heretics. They seized the Syrian bishop, Mar 

23* 



270 

Joseph, and sent him prisoner to Lisbon, and then con- 
vened a synod at one of the Syrian churches called 
Diamper, near Cochin, at which the Romish archbi- 
shop, Menezes, presided. At this compulsory synod 
one hundred and fifty of the Syrian clergy appeared. 
They were accused of the following practices and opi- 
nions : — " That they had married wives ; that they 
owned but two sacraments, baptism and the Lord's 
supper ; that they neither invoked saints nor worship- 
ped images, nor believed in purgatory ; and that they 
had no other orders or names of dignity in the church 
than bishop, priest, and deacon." These tenets they 
were called on to abjure, or to suffer suspension from 
all church benefices. It was also decreed that all 
the Syrian books on ecclesiastical subjects that could 
be found should be burned ; "in order," said the in- 
quisitors, " that no pretended apostolical monuments 
may remain." 

The churches on the sea-coast were thus compelled 
to acknowledge the supremacy of the pope ; but they 
refused to pray in Latin, and insisted on retaining their 
own language and liturgy. This point they said they 
would not give up with their lives. The pope compro- 
mised with them ; Menezes purged their liturgy of its 
errors ; and they retain their Syriac language, and have 
a Syriac college unto this day. 

Two centuries had elapsed without any particular in- 
formation concerning the Syrian Christians in the inte- 
rior of India, but in the year 1806, Dr. Buchanan, in 
his tour through Hindoostan, paid the Syriac Christians 
a visit, after having obtained the consent of the rajah 
of Travancore, in whose dominions they resided. The 
following is extracted from his Christian Researches in 
Jisia : 

" The first Syrian church which I saw was at Mave- 
lycar ; but the Syrians here are in the vicinity of the 
Romish Christians, and are not so simple in their man- 
ners as those nearer the mountains. They at first sus- 
pected that I belonged to that communion. Soon, how- 
ever, the gloom and suspicion subsided, and one of their 



271 

number was deputed to accompany me to the churches 
in the interior. 

" When we were approaching the church of Chinga- 
noor, we met one of the cassanars, or Syrian clergy. 
He was dressed in a white loose vestment, with a cap 
of red silk hanging down behind. When we arrived 
at the village, I was received at the door of the church 
by three kasheeshas, that is, presbyters or priests, who 
were habited, in like manner, in white vestments. There 
were also present two shumshanas, or deacons. The 
elder priest was a very intelligent man, of reverend ap- 
pearance, having a long white beard, and of an affable 
and engaging deportment. In looking around the vil- 
lage, I perceived symptoms of poverty and political de- 
pression. In the churches and in the people there was 
an air of fallen greatness. I said to the senior priest, 
' You appear to me like a people who have known bet- 
ter days.' — ' It is even so,' said he ; ' we are in a de- 
generate state, compared with our forefathers. The 
learning of the Bible,' he added, ' is in a low state 
amongst us. Our copies are few in number, and that 
number is daily diminishing; and the writing out a 
whole copy of the sacred Scriptures is a great labour, 
where there is no profit and little piety. We have very 
few copies of the prophetical Scriptures in the church. 
Our church languishes for want of the Scriptures ; but we 
generally expound them to the people in the Malay alim 
tongue, that being the vernacular language of the country.' 

" The doctrines of the Syrian Christians are few in 
number, but pure, and agree in essential points with 
those of the church of England ; so that although the 
body of the church appears to be ignorant, and formal, 
and dead, there are individuals who are alive to right- 
eousness, and who are distinguished from the rest by 
their purity of life, and are sometimes censured for too 
rigid a piety. In every church, and in many of their 
houses, there are manuscripts in the Syriac language ; 
and I have been successful in procuring some old and 
valuable copies of the Scriptures and other books, writ- 
ten in different ages and in different characters. 



272 

" The first view of the Christian churches in the se- 
questered region of Hindoostan, connected with the 
idea of their tranquil duration for so many ages, cannot 
fail to excite pleasing emotions in the mind of the be- 
holder. The form of the oldest buildings is not unlike 
that of some of the old parish churches in England ; 
the style of building in both being of Saracenic origin. 
They have sloping roofs, pointed arch windows, and 
buttresses supporting the walls. The beams of the 
roof, being exposed to view, are ornamented ; and the 
ceiling of the choir and altar is circular and fretted. In 
the cathedral churches, the shrines of the deceased bi- 
shops are placed on each side of the altar. Most of. 
the churches are built of a reddish stone, squared and 
polished at the quarry, and are of durable construction, 
the front wall of the largest edifices being six feet thick. 
The bells of the churches are cast in the foundries of 
the county ■ some of them are of large dimensions, 
and have inscriptions in Syriac and Malayalim. In ap- 
proaching a town in the evening, I once heard the sound 
of the bells among the hills; a circumstance which 
made me forget for a moment that I was in Hindoostan, 
and reminded me of another country." 



88. Abdallah, the Arabian Martyr. 

Abdallah and Sabat were intimate friends, and be- 
ing young men of family, in Arabia, they agreed to tra- 
vel together, and to visit foreign countries. They were 
both zealous Mahometans ; Sabat was the son of Ibra- 
ham Sabat, a noble family of the line of Beni Sabat, 
who trace their pedigree to Mahomet. The two friends 
left Arabia, after paying their adorations at the tomb 
of their prophet at Mecca, and travelled through Per- 
sia, and thence to Cabul. Abdallah was appointed to 
an office of state, under Zemaun Shah, king of Cabul; 
and Sabat left him there, and proceeded through Tar- 
tary. 

While Abdallah remained at Cabul he was converted 
to the Christian faith by the perusal of a Bible (as is 



273 

supposed) belonging to a Christian from Armenia, then 
residing at Cabul. In the Mahometan states it is death 
for a man of rank to become a Christian. Abdallah 
endeavoured for a time to conceal his conversion ; but 
finding it no longer possible, he determined to flee to 
some of the Christian churches near the Caspian sea. 
He accordingly left Cabul in disguise, and had gained 
the great city of Bochara, in Tartary, when he was met 
in the streets of that city by his friend Sabat, who im- 
mediately recognised him. Sabat had heard of his 
conversion and flight, and was filled with indignation 
at his conduct. Abdallah knew his danger, and threw 
himself at the feet of Sabat. He confessed that he was 
a Christian, and implored him, by the sacred tie of 
their former friendship, to let him escape with his life. 
" But, sir," said Sabat, when relating the story him- 
self, "I had no pity; I caused my servants to seize 
him, and I delivered him up to Morad Shah, king of 
Bochara. 

" He was sentenced to die, and a herald went through 
the city of Bochara, announcing the time of his execu- 
tion. An immense multitude attended, and the chief 
men of the city. I also went and stood near Abdallah. 
He was offered his life jf he would abjure Christ, the 
executioner standing by him with his sword in his hand. 
' No,' said he, as if the proposition were impossible to 
be complied with, ' I cannot abjure Christ.' Then one 
of his hands was cut off at the wrist. He stood firm, 
his arm hanging by his side with but little motion. 

"A physician, by desire of the king, offered to heal 
the wound if he would recant. He made no answer, 
but looked up steadfastly towards heaven, like Stephen, 
the first martyr, his eyes streaming with tears. He did 
not look with anger towards me. He looked at me, but 
it was benignly, and with the countenance of forgive- 
ness. His other hand was then cut off. But, sir," 
said Sabat, in his imperfect English, " he never changed, 
he never changed. And when he bowed his head to 
receive the blow of death, all Bochara seemed to say, 
* What new thing is this?' " — Dr. Buchanan. 



274 



89. Worship of the Idol Juggernaut. 






The idol Juggernaut is one of the deities worshipped 
by the Hindoos in India. The following account of this 
idol and its worship is extracted from the journal of 
Dr. Buchanan, who visited the temple of Juggernaut, 
in Orissa, in 1806. 

" We know," says Dr. Buchanan, " that we are ap- 
proaching Juggernaut (and yet we are more than fifty 
miles from it) by the human bones which we have seen 
for some days strewed by the way. We found large 
bodies of pilgrims coming from various parts of north- 
ern India; some had been two months on their march, 
travelling slowly in the hottest season of the year, with 
their wives and children. Some old persons were with 
them, who wished to die at Juggernaut. Many of the 
pilgrims die on the road ; their bodies generally remain 
unburied; and their flesh is devoured by dogs,jackalls, 
and vultures. 

" The temple of this idol is a stupendous building, 
and the walls and gates are covered with indecent em- 
blems, sculptured upon them. The ground in many 
places about this temple is literally whitened by the 
bones of the pilgrims who have perished in this place. 

" At the grand Hindoo festival of the Butt Jattra, 
Juggernaut, the Moloch of Hindoostan, was brought out 
of his temple amidst the acclamations of hundreds of 
thousands of his worshippers. When the idol was 
placed on this throne, a tremendous shout was raised 
by the multitude, which gradually died away ; after a 
short interval of silence, a body of men, having green 
branches or palms in their hands, approached with great 
celerity. The people opened a way for them ; and when 
they came up to the throne they fell down before him 
that sat thereon, and worshipped. The multitude again 
sent forth a voice ' like the sound of a great thunder.' 

" The throne of the idol was placed on a stupendous 
car or tower about sixty feet in height, resting on wheels 
which indented the ground deeply, as they slowly turn- 
ed this ponderous machine. Attached to it were six 



275 

cables, of the size and length of a ship's cable, by which 
the people drew it along. Upon the tower were the 
priests and satellites of the idol, surrounding his throne. 
The idol is a block of wood, having a frightful visage 
painted black, with a distended mouth of a bloody co- 
lour. His arms are of gold, and he is dressed in a gor- 
geous apparel. 

" The car, as it was drawn along, would stop at in- 
tervals, at which time the priests would mount it, pro- 
nounce their obscene stanzas, and perform the most 
indecent actions, which would be responded by the 
people. After the tower had proceeded some way, a 
pilgrim offered himself as a sacrifice to the idol. He 
threw himself down in the road before the tower, as it 
was moving along, and was crushed to death by its 
wheels. A shout of joy was raised to the god. He is 
said to smile when the libation of blood is made. 

" This festival continued a number of days, and 
numbers devoted themselves as sacrifices to the idol by 
falling down before the wheels of his car. As to the 
number of people who attend these festivals, no accu- 
rate calculation can be made. The natives themselves, 
when speaking of the numbers at particular festivals, 
usually say that a lack of people (100,000) would not 
be missed. It is said, however, of late years, such has 
been the influence of Christianity in India, that the num- 
ber has been greatly lessened. 



90. Henry Martyn. 

This useful man was born in Truro, England, 1781. 
At the age of seven or eight years he was sent to a 
grammar school, where he made a great proficiency in 
his studies ; and at length entered St. John's college, 
Cambridge. At this time he had a great dislike to reli- 
gion; and he afterwards confessed that " the sound of 
the gospel, conveyed in the admonitions of a sister, 
was grating to his ears." While settled in college, 
his whole mind was wrapped up in the pursuits of 
knowledge, to the neglect of his spiritual concerns, until 



276 

the death of a father ; after which he became deeply im 
pressed upon the subject of religion, and finally a devo 
ted Christian. 

He still continued to make rapid progress in litera- 
ture; and in 1802 was chosen fellow of St. John's col- 
lege, at the same time assuming the character of a mi- 
nister of the gospel ; and towards the last of this year 
was invested with the title of a " Christian missionary." 
He offered himself to the society of missions to Africa 
and the east, to go to. any parts whither they deemed 
expedient to send him. He continued to exercise his 
pastoral office in Cornwall until July, 1805, when ho 
sailed for Calcutta, where he safely arrived. But he 
soon left Calcutta for Dinapore, where his object was 
to establish schools to study the native languages, in 
order to preach to the people, and to prepare translations 
of the Scriptures, and tracts for distribution. In March, 
1808, he completed "the version of the New Testa- 
ment into Hindoostanee." In 1809 he removed to 
Cawnpore. Near the close of this year he began his 
public ministrations among the heathen, by appointing 
meetings and preaching to them. The following ac- 
count of his first essay in his new labour is full of sim- 
plicity and meaning : — " I told them," says he, " that 
I gave with pleasure the alms I could afford, but that I 
wished to give them something better, namely, eternal 
riches ; and then, producing a Hindoostanee translation 
of Genesis, read the first verse, and explained it word 
by word. In the beginning, when there was nothing, 
no heaven and no earth, but God only, he created with- 
out help, for his own pleasure. But who is God? 
One so great, so good, so wise, so mighty, that none can 
know him as he ought to know. But yet we must 
know that he knows us. When we rise up or sit down, 
or go out, he is always with us. He created heaven 
and earth ; therefore every thing in heaven, sun, moon, 
and stars. How then can the sun be God ? or moon 
be God ? Every thing on earth ; how then can Ganges 
be God ? If a shoemaker make a pair of shoes, are the 
shoes like him ? If a man make an image, it is not like 




77/is devoted missionary 'having suffered 'muck tram fatigue and 
sickness, died- at Tocat in Asia Ahner, on 7/is rd/irn from Fersia ,1812. 




■ 



JSTffK^WG PF SID Pig 
bv the natives of Ptatirite in 1815. -Tlir people assited. ~hy their Oriels 
demdlisJted their Jforois and altars, </n,J Incrnt i7»nr gods in t7ir fire. 



277 

man, its maker. Tnfer, secondly, if God made the hea- 
ven and the earth for you, and made the meat also, will 
he not feed you ? Know, also, that he that made hea- 
ven and earth can also destroy them, and will do it ; 
therefore fear God, who is so great, and love God, who 
is so good." Having previously commenced a transla- 
tion of the New Testament into the Persian language, 
he now made arrangements to visit Shiraz, the seat of 
Persian literature, for the purpose of collecting further 
materials for the work. 

While at Shiraz he was visited by many vain phi- 
losophers, who endeavoured to entangle him by trying 
him with hard questions, or discoursing in unintelligible 
language of the mysticisms of Soofcism. The transla- 
tion was completed by him in February, 1812 ; and the 
following May he left Shiraz, in order to visit and pre- 
sent a Persian testament to the king. 

Upon his coming into the presence of the king, two 
Moolahs attacked him with their arguments against the 
law and gospel ; and a violent controversy was kept up 
for an hour or two ; when the vizier, joining in, said 
to Mr. Marty n, " You had better say God is God, and 
Mahomet is the prophet of God." He replied, " God 
is God ;" but added (instead of " Mahomet is the pro- 
phet of God"), " and Jesus is the Son of God." They 
no sooner heard this, than they all exclaimed in anger 
and contempt, " He is neither born nor begets," and 
rose up as if they would have torn him in pieces. One 
of them said, " What will you say when your tongue is 
burnt out for blasphemy ?" They treated his book 
with contempt, and he went back to his tent. 

At length he left Persia on his way homeward, but 
suffered much from fatigue and sickness on his way. 
At times he was pitied, again hated and persecuted. 
At Tocat, on the 16th October, 1812, he died. A short 
time previous to this event, he writes, " O, when shall 
time give place to eternity, and when shall appear that 
new heaven and earth wherein dwelleth righteousness ? 
Then ' there shall in nowise enter in any thing that 
defileth ;' none of that wickedness that has made men 
24 



278 

worse than wild beasts — none of those corruptions 
that add still more to the miseries of mortality — shall 
be seen or heard of any more." His memory is still, 
however, revered in Persia. A late traveller says : — 
" You little think how generally the English Moolah, 
Martyn of Shiraz, is known throughout Persia, and 
with what affection his memory is cherished." 

The secretary to the embassy writes, " The Per- 
sians, who were struck with Martyn's humility, patience, 
and resignation, call him a merdi Khodai, or man of 
God." Another says that the Moolah who disputed 
with him says, " that Henry Martyn ought not to be 
named among mortals." 



91. Joanna Southcot. 

Joanna Southcot was a prophetess, who appeared 
in England about the beginning of the present cen- 
tury. 

The book in which Joanna published her prophecies 
is dated London, April 25, 1804 ; and she begins by 
declaring she herself did not understand the communi- 
cations given her by the Spirit till they were afterwards 
explained to her. In November, 1803, she was told to 
mark the weather during the twenty-four first days of 
the succeeding year, and then the Spirit informs her 
that the weather each day was typical of the events of 
each succeeding month : New-year's day to correspond 
with January, January 2 with February, &c. 

After this she relates a dream she had in 1792, and 
declares she foretold the death of Bishop Buller, and 
appeals to a letter put into the hands of a clergyman 
whom she names. 

One night she heard a noise as if a ball of iron was 
rolling down the stairs three steps ; and the Spirit af- 
terwards, she says, told her this was a sign of three 
great evils which were to fall upon this land, the sword, 
the plague, and the famine. She affirms that the late 
war, and that the extraordinary harvest of 1797 and 



279 

1800 happened agreeably to the predictions which she 
had previously made known ; and particularly appeals 
to the people of Exeter, where it seems she was brought 
up from her infancy. 

In November, 1803, she says she was ordered to open 
her Bible, which she did at Eccles. i. 9 ; and then fol- 
lows a long explanation of that chapter. 

When she was at Stockton upon Tees, in the next 
month, she informs us, three Methodist preachers had 
the confidence to tell her she uttered lies ; and she then 
refers them to four clergymen who could prove she and. 
her friends were not liars. 

After this she gives us a long communication on Gen. 
xlix., wherein Jacob warns his sons of what should be- 
fall them in th& last days, and which she applies to our 
present times. She then favours her readers with along 
essay on the marriage of the Lamb, and as variety is 
always pleasing, it commences in sober prose, but 
ends in jingling rhyme. 

The following is the conclusion of a communication 
which she had at Stockfort ; " As wrong as they are, 
saying thou hast children brought up by the parish, 
and thou art Bonaparte's brother, and that thou hast 
been in prison ; so false are their sayings, thy writings 
came from the devil or any spirit but the spirit of the 
living God ; and that every soul in this nation shall 
know before the five years I mentioned to thee in 1802 
are expired ; and then I will turn as a diadem of beauty 
to the residence of my people, and they shall praise the 
God of their salvation." 

In March, 1805, we find Joanna published a pamphlet 
in London, endeavouring to confute " Five Charges" 
against her, which had appeared in the Leeds Mercury, 
and four of which she says were absolutely false. 
The first charge was respecting the sealing of her dis- 
ciples. The second on the invasion. The third on 
the famine. The fourth on her mission. The fifth 
on her death. Sealing is the grand peculiarity and 
ordinance of these people. Joanna gives those who 
profess belief in her mission, and will subscribe to the 



280 

things revealed in her " Warning," a sealed written 
paper, with her signature, by which they are led to 
think they are sealed against the day of redemption, 
and that all those who are possessed of these seals will 
be signally honoured by the Messiah when he comes 
this spring. It is said they looked upon Joanna to be 
the bride, the Lamb's wife ; and that as man fell by a 
woman, he will be restored by a woman. Some of her 
followers pretend also to have visions and revelations. 
At present it seems both warning and sealing have sub- 
sided ; they are waiting, probably in awful suspense, 
for the commencement of the thousand years' reign on 
the earth, when peace will universally prevail. Yet it 
is said they do not mean that Christ will come in per- 
son, but in spirit, and that the sealed who are dead 
before this time will be raised from their graves to 
partake in this happy state. — Buck's Theological Dic- 
tionary. 



92. Missions among the Hottentots. 

The Hottentots in South Africa have been considered 
as the lowest and most degraded of any portion of the 
human race. In their religious views they are but 
little removed from the brute creation, having no idea 
of the Supreme Being, and are apparently destitute of 
any religious principle.* Their language is said to be 
a compound of discordant, inharmonious sounds, more 
resembling the jargon of the feathered tribes, than the 
musical sounds of the human voice. Through the in- 
fluence of Christianity, the arts of civilized life have 
now been introduced among them, and the liberal sup- 
port they give to religious and charitable institutions is 
a striking exhibition of the power of Christianity in 
raising men from ignorance and degradation to a rank 
among civilized and intelligent beings. 

The United Brethren established a mission among 

* Chapin's Missionary Gazetteer. 



281 

this people in 1737, which was renewed in 1792. 
Since this time the London Missionary Society has 
sent out many missionaries. Bethelsdorp, a settlement 
of Hottentots, is one of the principal stations of the 
London Society ; it is situated about five hundred miles 
east of Cape Town, containing about twelve hundred 
inhabitants. Several missionaries have laboured here 
with great perseverance and success. Hundreds have 
been instructed in their schools, and from the lowest 
state of degradation have become civilized, adorned a 
Christian profession, and contributed liberally to the 
funds of the society and for the support of the poor. 
In the latter part of 1821, Rev. Dr. Philip, of Cape 
Town, the superintendent of the society's missions in 
the colony, visited this station, and made the following 
statement to the society. " I now can meet the calum- 
niators of missions and the enemies of the Hotten- 
tots on their own ground, and challenge them to show 
me, in any part of the world, a people more capable 
of being improved than the abused Hottentots of South 
Africa, or attempts at civilization more complete in 
their success than what may now be seen at Bethels- 
dorp." 

The following authentic and remarkable account of 
the progress and influence of the gospel among the 
Bechuans, an African people residing eight hundred 
miles north of Cape Town, was published originally in 
the South African Commerical Advertiser of December 
15th, 1830. It is the substance of an address delivered 
by 1he Rev. Mr. Moffat, of Lattakoo, the principal of 
the town of the Bechuans, at a public meeting in Cape 
Town, after he had been fourteen years a missionary in 
South Africa. 

Lattakoo was first visited by Mr. Campbell in 1813, 
when permission was obtained from the king of the 
country to send missionaries among his people. The 
first successful attempt to commence missionary opera- 
tions among them was in 1816. The former condi- 
tion and character of the inhabitants ; the manner in 
which the missionaries sought to bring them under the 
24* 



282 

purifying, civilizing, ennobling influence of the gospel ; 
and the success of the self-denying and benevolent en- 
terprise, are strikingly exhibited by Mr. Moffat.' — Mis- 
sionary Herald. 

" It has frequently been said, by persons unfriendly 
to the great cause of missionary exertion, that psalm- 
singing was all that they taught the people ; but he 
could appeal to the effects of their humble endeavours, 
to convince the prejudiced that the missionaries did 
more than sing psalms, for in many instances their 
exertions had the effect of turning almost devils into 
men. 

" I speak from experience," continued Mr. M. " I 
appeal to the mission in which I am employed, and to 
the various stations which I have visited. I appeal to 
Lattakoo, where there is a church gathered from bar- 
barians, who, a few years ago, were in an awful state 
of degradation, and on a level with the beasts that pe- 
rish ! I appeal to a well-filled chapel, marked with a 
decorum which' would do honour to a British congrega- 
tion. I appeal to the change which has been effected 
in the persons and habits of those residing on our sta- 
tion. 

" It must be recollected that the Bechuans are alto- 
gether ignorant of a future state. They have no idea 
of an existence beyond the present. They suppose 
that all the pleasures, enjoyments, and honours of this 
world terminate in annihilation. When the spirit leaves 
the body they suppose that it has ceased to exist ; and 
if a plebeian, the body is dragged away and left a prey 
to the beasts ; and if that of one more honourable, the 
body is committed to the grave with many unmeaning 
ceremonies, while the females chant a dirge, deploring 
the eternal loss, and then return from the grave without 
one pleasing hope of immortality. 

" The consequence of such deplorable ignorance is, 
that they participate in every species of sin, and think 
as little of plunging a spear into their neighbour's bosom 
as of killing a dog. A traveller among them, like a bird 
of passage, may be led to form a very favourable opin- 



283 

ion of their humanity, their fidelity, and good sense ; 
but far different will be the judgment of those who have 
half the acquaintance with the native tribes which the 
missionaries possess. There you will see man tyran- 
nizing over the females ; the weaker vessels doomed to 
bear infirmities and inflictions of which their husbands 
are comparatively ignorant. There you will see the 
men reclining under the shade of a spreading tree, while 
the females are most of the year employed in preparing 
the ground, sowing the grain, and gathering in the har- 
vest. There you may see the mother of twins without 
compunction allow one to be strangled by the hands of 
her attendant, when it has just entered the world. If 
there be one of each sex, the female is the victim ; 
if both of one sex, the weaker is cut off. They are 
1 earthly, sensual, devilish.' There might be seen 
a nation looking to a man called the * rain maker,' 
to open the windows of heaven, and cause it to rain 
upon the earth ; and while such deceivers maintained 
their influence over the people, the missionaries 
were made the butts of their indignation, and were 
treated as the supposed cause of every evil which befell 
them. 

" In endeavouring to convey a knowledge of true re- 
ligion to the natives, we taught them that they were 
men, fallen and sinful men ; we exhibited to them the 
character of that God against whom they had sinned, 
and disclosed to them the doctrine of the eternal state. 
They were startled as if they had seen the Judge de- 
scend, the graves open, the dead arise, and the adjudi- 
cation of the awful day. We unfolded to them the 
meaning of the gospel. In fulfilling the ministry com- 
mitted to us, our faith was tried ; and often have we 
hung our harps on the willows, and mourned over the 
condition of thousands, who were saying to us, ' Away, 
away,' and threatened to drive us back with the spear 
and with fire. While we were yet praying, the bless- 
ing descended ; it ran from house to house, from heart 
to heart, and in a short time the whole station seemed 
to be filled with prayer and praises. 



284 

" That season was one I cannot easily forget. It was 
indeed a time of refreshing from the presence of the 
Lord. Many received the truth, and a church was 
formed. The natives have acquired a taste for reading 
and writing, and are taught in their own language. We 
trust we have also taught them to hold converse with 
heaven, and to meet the king of terrors with unshaken 
faith. 

" They have been taught industrious habits, and to 
appreciate and be grateful for the boon which has been 
handed to them by British Christians. The station is 
increasing in size. Its capabilities are great : its pros- 
pects are encouraging. 

" We have an extensive field of missionary labour. 
We have hundreds on the mission premises, and thou- 
sands in the neighbourhood." 



93. Progress of Christianity in the South Sea 
Islands. 

In the year 1796 the London Missionary Society 
sent out to Otaheite, and other islands of the South 
Seas, a number of missionaries, for the purpose of 
christianizing the natives. They were gladly received, 
as well as several others that were afterwards sent out 
in the year 1800. In consequence of disturbances in 
Otaheite in 1799, several of the missionaries were 
obliged to take refuge in New South Wales, some of 
whom afterwards returned to the islands. For fifteen 
years the missionaries laboured with little or no appear- 
ance of success, and were almost discouraged. The 
hopes and expectations of the friends of the mission, in 
respect to the success of their endeavours to establish 
Christianity in these islands, were nearly lost. 

But in 1812 Pomare the king declared his full con- 
viction of the truth of the gospel, his determination to 
worship the true God, and his desire to make a public 
profession of his faith by being baptized. About the 
same time several other natives embraced Christianity. 
In 1815 the missionaries estimated the professed wor- 



285 

shippers of the true God at five hundred, among whom 
were several leading chiefs. In this year, the idola- 
trous chiefs in Otaheite formed a conspiracy, and re- 
solved to massacre the praying people. They, being 
informed of their danger, fled to the neighbouring island 
of Eimeo. The pagans then quarrelled among them- 
selves, and the chief instigators of the plot were slain. 
They were, however, still resolved on war, and for 
some time the issue was doubtful ; but Pomare was 
finally restored to the government of Otaheite and its 
dependencies November, 1815. "This was the dawn 
of a most glorious day in this and the neighbouring isl- 
ands." Pomare constituted as chiefs many of those 
who had made a public profession of their faith. The 
people, assisted by their chiefs, demolished their Mo- 
rais, overthrew the altars, and burned their gods in the 
fire. Idolatry was at once abolished, the worship of 
Jehovah substituted in its place, numerous buildings 
were immediately erected for public worship and 
schools, in every district in the island. In June, 1816, 
one of the missionaries stated, " All accounts agree that 
a most wonderful change has been produced in all the 
Society islands ; and the spread of the gospel seems to 
be almost universal." An auxiliary missionary society 
was formed in May, 1818, by the people of Otaheite 
and Eimeo, of which king Pomare was president. A 
missionary spirit is very prevalent. Eighteen natives 
have gone to distant islands to carry the knowledge of 
the gospel, some of whom went at the peril of their 
lives ; and they have laboured with zeal, ability, and as- 
tonishing success. Several thousand have been taught 
to read, and two churches have been gathered by their 
means. 

According to late accounts, the inhabitants of nine 
teen islands in the vicinity of Otaheite have renounced 
their idols, and those in many others are eager for 
Christian instruction, fulfilling the ancient prediction, 
" The isles of the sea shall wait for thy law." Con- 
siderable portions of the Scriptures have been trans- 
lated, printed, and widely diffused among a people eager 



286 

to receive them. Elementary and devotional books 
have likewise been printed at their presses ; and edu- 
cation, civilization, and the influence of Christianity are 
steadily advancing 1 . 

" These changes have been wrought by the blessing 
of God upon missionary exertions, among a people the 
most unlikely, on account of their savageness, sen- 
suality, and every thing that degrades the human cha- 
racter. The chiefs were intriguing, perfidious, cruel, 
and prodigal of their people's lives, both in war and in 
furnishing sacrifices to demons ; the people were uni- 
versally thieves, lewd beyond description, enslaved to 
the grossest superstitions, and always ready to murder 
any one at the slightest intimations from their chiefs ; 
the strangling of infants was also the crime of every 
day, perpetrated by almost every mother without 
shame or remorse. Now the Sabbath is most sacredly 
regarded, all worldly business is entirely suspended, 
and scarcely can an individual be found who does not 
attend some house of Christian worship, nor a family 
which neglects morning and evening prayers.'' The" 
Rev. D. Tyerman, one of the deputation sent from 
England to visit these islands, states the following 
facts concerning the people here : " No public im- 
morality or indecency is seen. All drunkenness and 
profane swearing are unknown here. All their former 
sports and amusements are completely put down. Never 
before did the gospel obtain so complete and so univer- 
sal triumph in any country, over heathenism, cruelty, 
superstition, and ignorance." 

The following is from a recent publication : 
A writer in the London New Monthly Magazine, 
after candidly avowing his former hostility to missions, 
and stating that he now cheerfully yields to the con- 
victions forced upon him by the evidence of facts, pro- 
ceeds, in the following firm and unhesitating language, 
to contrast the past and the present state of the South- 
sea islands. 

" Certainly, no parts of the habitable globe have 



287 

ever exhibited a more ignorant, barbarous, and demo- 
ralized race, than the Polynesian islands, while under 
the dominion of the idolatrous superstitions which go- 
verned them for ages. These dark places of the earth 
were full of the habitations of cruelty. Infancy and 
age were alike its victims. There was a perpetual 
warfare between all their institutions and the well- 
being of society. The latter maintained a constant 
struggle, even for existence, with the abominable 
customs which the former embodied and sanctioned. 
Population was rapidly diminishing, and the fairest 
portions of the world were becoming desolate. Man 
was the only contrast to the lovely scene around him, 
and it was perfect — a moral ruin made doubly hideous 
by the blooming Eden which exposed and reproached 
his deformity. But a change, as salutary as it is won- 
derful, was wrought by an agency which the philoso- 
phers and moralists of civilized Europe were accus- 
tomed to regard with derision and contempt. The fact 
can no longer be disguised. The principal islands of 
the Pacific have risen to a state of intellectual and social 
improvement which has scarcely a parallel in the his- 
tory of nations ; and all this has been accomplished, in 
the brief space of little more than thirty years, by the 
generous and self-denying labours of a few individuals 
who embarked from England, but slenderly endowed 
with general knowledge, ignorant of the languages, 
habits, and customs of the people they were destined to 
instruct, and unaccredited by the hierarchy of their na- 
tive land. They were equally destitute of patronage, 
wealth, and power ; but they were men of sound intel- 
lect, of patient industry, and, above all, sincerely and 
ardently devoted to the faith which had constrained 
them to become missionaries." 

The following testimony to the truth of the above 
statement merits the attention of all who have been 
deceived by the studied attempts of the Quarterly Re- 
viewers, and of some American writers, to misrepresent 
and undervalue the great moral change which has been 
wrought in these islands. 



288 

A French naval officer, in a despatch to his govern- 
ment, dated Matavai Bay, May 15, 1828, says: 

" The state of the island of Tahiti is now very dif- 
ferent from what it was in the days of Cook. The 
missionaries of the society of London have entirely 
changed the manners and customs of the inhabitants. 
Idolatry exists no longer ; they profess generally the 
Christian religion ; the women no longer come on board 
the vessels, and they are very reserved on all occasions. 
Their marriages are celebrated in the same manner as 
in Europe, and the king confines himself to one wife. 
The women are also admitted to the table with their 
husbands. The infamous society of the Arreoy exists 
no longer ; the bloody wars in which the people en- 
gaged, and human sacrifices, have entirely ceased since 
1816. All the natives can read and write, and have 
religious books translated into their language, printed 
either at Tahiti, Ulitea, or Eimeo. They have built 
considerable churches, where they repair twice in the 
week, and show the greatest attention to the discourse 
of the preacher. It is common to see numerous in- 
dividuals take notes of the most interesting passages of 
the sermons they hear." 

Another naval captain in the Russian service, in a 
letter dated as late as 1830, says, 

" I was quite delighted with the pious people who 
have been converted from idolatry. They bear a. far 
larger proportion to the inhabitants than can be found 
in towns and cities in Europe. What I saw and heard 
of the Christian devotedness of many of the natives 
made me feel that my own religion was of a very low 
standard. I found, alas ! that all the natives are not 
followers of Christ, but as it is in Europe, so it is there ; 
many are still following ' divers lusts and pleasures,' 
particularly among the youthful part of the population. 
There were several ships lying near the island (one 
from London, and the rest from other nations) during 
my visit ; but it appears to me that the generality of 
seafaring men do not like the glorious change which 
God has wrought among the natives, through the in- 




to a native Congregation in Hawaii , one of the Sandwir?/ Island.- 




MHTffi&EHEK OIF SMS"* 1LA. iGAEBTE, 
den. La Garde in attempting to step the the violence of the Catholics 
against the jfrotestants in JSfismes in 1815. was snot Try oneeftlit mo??- 



289 

strumentality of the missionaries, and the reason is 
obvious." 

What the reason here spoken of was may probably 
be learned by the following extract from Mr. Ellis's 
journal. 

"The traffic of prostitution carried on by the natives 
with foreigners on ship board, as well as on shore, is 
most public and shameless here. But this is a subject 
on which we must not, we dare not, record what we 
have seen and do know. The utter abolition of this 
infamy in the christianized islands of the southern Pa- 
cific is one of the most signal triumphs of the gospel in 
the history of human wickedness in any age or part of 
the world. It is painful to add (as we have intimated 
before) that for this very cause the gospel and its other 
triumphs are evil spoken of by many Christians (falsely 
so called) who visit these seas, and are filled with rage, 
disappointment, and malice, when they find that they 
cannot riot in licentiousness, as former voyagers did, on 
these once polluted shores ; therefore do they abhor the 
change, and calumniate those who have been instru- 
mental in its production." 

We shall only add one testimony more, that of sir 
Thomas Brisbane, late governor of the colony of New 
South Wales, whose high official situation offered many 
opportunities for receiving correct information respect- 
ing the state of the islands, and the influence of Chris- 
tianity on their inhabitants. 

" You can declare my favourable opinion in the 
strongest terms of the value I attach to the missionary 
labours, and the inestimable benefits they have con- 
ferred on the vast extent of the population of the islands 
of the southern hemisphere. 

" Captain Gambier, of the navy, stated to me, that he 
had touched at various of those islands, particularly at 
Owyhee, where he found the savages who had massa- 
cred Cook converted to peaceable Christians, 

" Were it necessary, I could add various other testi- 
monials in behalf of the inestimable blessing the mis- 
sionaries have conferred on mankind," 
25 



290 

94. Burman Mission. 

The Burman empire is situated in that part of the 
continent of Asia lying between Hindoostan and Chi- 
na; and contains about eight millions of inhabitants. 
Rangoon is the principal sea-port town. In 1807 se- 
veral missionaries from England visited this country, 
among whom was a son of Dr. Carey. All their 
attempts, however, to establish a mission at length 
failed. 

In the mean time, a missionary spirit began to be felt 
in America. A society was formed, and the board ap- 
pointed Messrs. Judson, Nott, Hall, Newell, and Rice 
as missionaries to the heathen ; and in June, 1812, they 
arrived at Calcutta. While on their passage, Mr. Jud- 
son and wife and Mr. Rice changed their sentiments 
upon the subject of baptism, and adopted those held 
by the Baptist denomination. This circumstance 
eventually led to the establishment of the Burman mis- 
sion, and in the formation of the Baptist General Con- 
vention in the United States. 

In July, 1813, Mr. Judson and wife arrived at Ran- 
goon. The Baptist board of foreign missions resolved 
to sustain this mission ; and accordingly, in 1815, they 
sent Mr. Hough, a printer, and lady, to accompany 
the two solitary missionaries. For six years had the 
untiring Judson and his wife laboured before any fruits 
were produced. But on the 27th of June, 1819, their 
hearts were gladdened by the baptism of Moung Naw, 
the first that occurred in the Burman empire. Soon 
after, others embraced the Christian religion ; which 
greatly enraged the king. In 1824, a war broke out 
between the Burmans and the British ; upon which 
the missionaries were committed to prison, and when 
the English ships arrived, orders were given to have 
them executed the moment the first shot was fired 
upon the town. But after the English fired, the exe- 
cutioners, instead of performing the office, shrunk, ter- 
rified, into one corner of the prison. As the firing 
continued, they fled from the prison ; when about fifty 



291 

Burmans rushed in, drew them out, and almost literally- 
carried them on the points of their spears to the seat 
of judgment, where they were made to sit upon their 
knees, with their bodies leaning forward, for the con- 
venience of the executioner, who at that moment was 
ordered to behead them ; when, to their inexpressible 
joy, the English troops came up, and released them 
from the malice of the Burmans. 

The sufferings of Mr. Judson were more intense. 
He was taken by the executioner, and hurled into the 
death-prison, loaded with three pair of iron fetters, and 
fastened to a long pole, to prevent his moving. After 
this, he was forced to go on foot, to Oung-pen-la, over 
burning sands, with blistered feet, while faint for the 
want of food. One of the company of prisoners, 
through fatigue and the intense heat of the sun, died. 
Being nearly exhausted, Mr. Judson was supported a 
little by leaning on the shoulder of a native, who kindly 
offered to assist him in this way. Had it not been for 
this, it is probable he must have been left on the road, 
a victim of the cruelty and barbarity of the enraged 
Burmese. After being imprisoned and subjected to the 
oppressive yoke of the natives for nearly two years, 
Mr. Judson was appointed to act as translator and in- 
terpreter to the Burmese army ; and the missionaries 
felt that they were once more free. The affectionate 
courage of Mrs. Judson tended greatly to alleviate the 
sufferings of her husband ; she, however, died soon 
after his release. 

Since that time the mission has assumed a more 
interesting character. The number of converts has 
increased, and numbers of the natives are success- 
fully preaching the gospel to their ignorant and idola- 
trous countrymen. 



95. Sandwich Islands Mission. 

The Sandwich islands are a group of eleven islands 
in the North Pacific Ocean, containing, according to 
the estimation of the missionaries, about one hundred 



292 

and fifty thousand inhabitants. Of these islands, Owy- 
hee, or (according to the orthography established by the 
missionaries) Hawaii, is the largest. 

Till recently, the inhabitants of these islands were 
gross idolaters, their religion being similar to that of the 
natives of the Society islands before the introduction of 
Christianity. 

In the year 1819 Tamehameha, king of the Sand- 
wich islands, died, and was succeeded by his son Ri- 
horiho. This young prince, in the early part of No- 
vember, 1819, gave orders for the destruction of the 
monuments of idolatry in Owyhee, and a few days 
after sent the same orders to the other islands, which 
were promptly obeyed. In Atooi, the Morais and the 
consecrated buildings, with the idols, were set on fire 
the first evening after the order arrived. The same was 
done in all the islands. These events took place only 
a few days after the first missionaries sailed from Bos- 
ton. 

This change appears to have been effected by the 
reports of what had been done in the Society islands, 
the advice of foreigners, and some of the more intelli- 
gent chiefs. " The spell of diabolical enchantment 
was broken ; the priests, having lost their proud and 
tyrannical pre-eminence, deserted their altars of abomi- 
nation, the inveterate customs of three thousand years 
were abolished, and the people were left without the 
forms of any religion. Thus the Lord prepared the way 
for the introduction of the gospel into these islands." 

One of the principal events which seems to have led 
to the establishment of this mission was the religious 
education of Henry Obookiah, a native of Owyhee, by 
the Rev. S. J. Mills, a zealous friend of missions. 
Obookiah was left an orphan in his native country, by 
one of those exterminating wars which often happened 
there, at the age often or twelve years. In a few years 
after he was taken bv an American captain to the United 
States, and landed at New-Haven, Conn., in 1809. 
While at New-Haven, Mr. Mills, then a student of Yale 



293 

College, conceived the plan of educating Obookiah as 
missionary to his native island. Obookiah soon became 
hopefully pious, and strongly advocated a mission to 
his countrymen, in which he ardently longed to engage. 
He, however, died at the Foreign Mission School at 
Cornwall, Conn., Feb. 17th, 1818; but "his mantle 
fell" upon others, and three missionaries, an agricultu- 
rist, mechanic, printer, and physician, with their fa- 
milies, and four native youths who had been educated as 
teachers at Cornwall, were sent out by the American 
Board of Foreign Missions, and sailed from Boston 
Oct. 23d, 1819, and arrived off Owyhee March 30th, 
1820. These missionaries were cordially received by 
the natives, and immediately engaged in the duties of 
the mission. They found the encouragement so great, 
that they sent to the board for more laborers. Accord- 
ingly, five missionaries, with their families, embarked 
at New- Haven, Nov. 19th, 1822, and arrived at the 
Sandwich islands, April 27th, 1823. In 1823 they 
were joined by the Rev. Mr. Ellis, with two pious Ota- 
heitans from the Society islands. Mr. Ellis was pa- 
tronized by the London Society, and has rendered im- 
portant services to this mission. 

An additional number of labourers were sent out by 
the Board in 1827, in 1830, and in 1831, so that the 
whole number of persons, male and female, who have 
left this country for the purpose of propagating Chris- 
tianity in these islands, will he fifty-seven. According 
to the last accounts, there are about nine hundred 
schools, instructed by as many native teachers ; the 
number of readers and learners is estimated at fifty 
thousand. The following is from the last report(1831) 
of the Board. 

" The mission press at the Sandwich islands com- 
menced its operations on the first Monday in January, 
1822. From that time, when the language was just 
beginning to assume a written form, until March 20, 
1830, scarcely ten years after the mission was com- 
menced, twenty-two distinct books had been printed in 
25* 



294 

the native language, averaging thirty-six small pages, 
and amounting to three hundred and eighty-seven thou- 
sand copies, and ten million two hundred and eighty- 
seven thousand and eight hundred pages. This print- 
ing was executed at Honolulu, where there are two 
presses. But besides this, three million three hundred 
and forty-five thousand pages in the Hawaiian language 
have been printed in the United States (viz. a large 
edition of the gospels of Matthew, Mark, and John), 
which swells the whole amount of printing in this time, 
for the use of the islanders, to thirteen millions six hun- 
dred and thirty-two thousand eight hundred pages. 
Reckoning the twenty-two distinct works in a continu- 
ous series, the number of pages in the series is eight 
hundred and thirty-two. Of these, forty are element- 
ary, and the rest are portions of Scripture, or else strictly 
evangelical and most important matter, the best adapted 
to the condition and wants of the people that could be 
selected under existing circumstances. 

" Perhaps never since the invention of printing was 
a printing press employed so extensively as that has been 
at the Sandwich islands, with so little expense, and so 
great a certainty that every page of its productions 
would be read with attention and profit. 

" The language of the islands has been reduced to 
writing, and in a form so precise, that five vowels and 
seven consonants, or twelve letters in the whole, repre- 
sent all the sounds which have yet been discovered in 
the native tongue. And as each of these letters has a 
fixed and certain sound, the art of reading, spelling, and 
writing the language is made far easier than it is with 
us. About one third part of the people in the islands 
have been brought into the schools, and one half of these 
have been taught to read. Many are able to write, 
and some are versed in the elementary principles of 
arithmetic. Nine hundred of the natives are employed 
as schoolmasters. The historical parts of the New 
Testament, and selections from the Old, and summaries 
of Christian doctrines and duties, have been printed in 



295 

the native language, and placed in the hands of some 
thousands of the natives. The government of the isl- 
ands has adopted the moral law of God, with a know- 
ledge of its purport, as the basis of its own future ad- 
ministration ; and the Christian religion is professedly 
the religion of the nation. Indeed most of the chief 
rulers are members of the visible church of Christ. 
Special laws have been enacted, and are enforced, against 
murder, theft, licentiousness, retailing ardent spirits, 
Sabbath-breaking and gambling. The Christian law of 
marriage is the law of the land. Commodious houses 
for public worship have been erected by the principal 
chiefs, with the cheerful aid of the people, in the places 
of their residence ; and when there is preaching, these 
chiefs regularly and seriously attend, and their example 
is followed %y great numbers of their subjects. Churches 
are gathered, as with us, wherever there are pastors to 
take the care of them, and accessions are made to them, 
from time to time, of such as we may reasonably hope 
will be saved. In one small district, which, but a few 
years since, rang through all the length and breadth of 
it with the cries of savage drunkenness, a thousand peo- 
ple have associated on the principle of entire abstinence 
from the use of intoxicating liquors. Moreover, in that 
same district and in two others, with a united population 
of perhaps forty thousand, where the morals were as de- 
graded, a few years ago, as any where on earth, a fourth 
part of the inhabitants have formed themselves into so- 
cieties for the better understanding and keeping of God's 
holy law, and require unimpeachable morals as a con- 
dition of membership in their several fraternities. 

According to the report in 1846, the whole number 
received into the churches from the beginning, was 33,- 
198. The number of church members at present, is 
about 23,000. 

The following hymn was composed by Mr. W. M. 
Tappan, on the occasion of the missionaries embarking 
at New Haven, Conn., for the Sandwich islands. 



296 

Wake, Isles of the South ! your redemption is near, 

No longer repose in the borders of gloom ; 

The strength of His chosen in love will appear, 

And light shall arise on the verge of the tomb. 

Alleluia to the Lamb who hath purchased our pardon : 
We will praise him again when we pass over Jordan. 
We will praise him, &c. 

The billows that girt ye, the wild waves that roar, 
The zephyrs that play where the ocean-storms cease, 
Shall bear the rich freight to your desolate shore, 
Shall waft the glad tidings of pardon and peace. 
Alleluia, &c. 

On the islands that sit in the regions of night, 
The lands of despair, to oblivion a prey, 
The morning will open with healing and light ; 
The young star of Bethlehem will ripen to day. 
Alleluia, &c. 

The altar and idol in dust overthrown, 
The incense forbade that was hallowed in blood ; 
The Priest of Melchisedec there shall atone, 
And the shrines of Atooi be sacred to God ! 
Alleluia, &c. 

The heathen will hasten to welcome the time, 
The day-spring the prophet in vision once saw — 
When the beams of Messiah will 'lumine each clime, 
And the Isles of the Ocean shall wait for his law. 
Alleluia, &c. 

And thou, OBOOKIAH ! now sainted above, 
Wilt rejoice, as the heralds their mission disclose ; 
And the prayer will be heard, that the land thou didst love 
May blossom as Sharon, and bud as the rose ! 
Alleluia, &c. 



96. Missions among the North American Indians. 
The efforts which have been made by Christian be- 
nevolence to spread the gospel among the Indians in 
our country have been generally attended with much 
success. The success which attended the labours of 
Eliot, Mayhew, and others in New England, and of 
that devoted missionary David Brainerd (who went 
alone among the Indians in New Jersey about eighty- 
years ago), will stand as a monument of the power of 



297 

the gospel to change savages into mild, peaceable, and 
devoted Christians. # 

Of late years, the attention of the Christian public has 
been awakened on beholding the moral degradation of 
the Indians in our country, and efforts have been made 
to carry the light of Christianity and the arts of civil- 
ized life into various tribes. The commissioners of the 
American Board for Foreign Missions have established 
a number of missionary stations in various tribes, the 
principal of which are those of Brainerd, among the 
Cherokees ; Eliot and Mayhew, among the Choctaws ; 
and Dwight, among the Cherokees, in Arkansas terri- 
tory. In these and other stations of the board churches 
have been organized, schools opened for the instruction 
of Indian children, and Christianity and civilization 
have progressed with pleasing success. Missionary 
operations, however, in our southern tribes of Indians, 
have been quite recently much retarded by the efforts 
which have been made to have them removed westward 
ef the Mississippi. The effect which these proceedings 
will have upon the welfare of the Indians remains to be 
seen. 

The Methodist Missionary Society, in the course of 
a few years, have established stations among a number 
of Indian tribes. Their mission among the Cherokees, 
the Wyandots in the state of Ohio, the mission among 
the Mohawks and Missisaugas in Upper Canada, have 
been highly prospered. According to the report of the 
society in 1827, the number of Indian converts belong- 
ing to the church was eleven hundred and sixty-four.* 

A tribe of Indians consisting of one hundred and 
eighty souls, residing at the river Credit, Upper Canada, 
have, with the exception of a few families, embraced 
Christianity. "Here," says the Rev. Mr. Case, "are 
seen the effects of Christianity on the manners of a 
rude and barbarous people. Here are industry, civili- 

* The whole number of Indians in the Methodist connexion in 
the United States, according to the Minutes of 1842, was two 
thousand six hundred and seventeen. 



298 

zation, growing intelligence, peace, and grace ; and those 
who have witnessed the change have expressed their 
persuasions that this new nation of Christians enjoys a 
sum of religious and earthly felicity which is not al- 
ways found in civilized societies of longer standing and 
greater advantages. How great the change ! A nation 
of wandering, idle drunkards, destitute of almost every 
comfort of life, have, in the course of twenty months, 
through the influence of Christianity, become a virtu- 
ous, industrious, and happy people ! The conversion 
of the tribe in the vicinity of Bellville is as remarkable 
as that at the river Credit. Ten months ago these 
were the same unhappy, sottish drunkards. They are 
now, without an exception in the whole tribe, a reform- 
ed and religious community. They number about one 
hundred and thirty souls, and the society embraces every 
adult, of about ninety persons." 

There are now supposed to be upwards of two hun- 
dred thousand Indians in the United States and their 
territories. When it is considered that we now inherit 
the land of their fathers ; when we consider the success 
that has ever attended the efforts to introduce Chris- 
tianity among them, we must consider that they have 
strong claims upon the sympathy and benevolence of the 
American people. 



97. African Colonies at Sierra Leone and 
Liberia. 

" Colonization in Africa, with reference to civiliza- 
tion, appears to have been contemplated in England as 
early as 1780. Several favourable circumstances soon 
after occurred, which excited the public attention to the 
subject, and gave rise to the Society for the Abolition 
of the Slave trade, and WILBERFORCE introduced 
the subject into the British parliament."* 

The colony of Sierra Leone was commenced princi- 
pally by the slaves who had served under the British 

* Chapin's Gazetteer. 



299 

standard during the American revolutionary war. About 
four hundred of these slaves found their way to London, 
and were subject to every misery and vice. A com- 
mittee was formed for their relief; they were embarked 
for Sierra Leone, and arrived May 9th, 1787. After 
struggling through many difficulties, the establishment 
was transferred to the British government in 1808. 
Since this time the colony has enjoyed a degree of 
prosperity, and large accessions have been made by the 
vigilance of the British cruisers in rescuing from slave- 
ships many an African who has been torn from his 
country and sold into bondage. 

The Wesleyan and Church missionaries have la- 
boured. here with success, and a colony has been form- 
ed, " which, in order, decency, and sobriety, and in the 
knowledge and practice of Christian duty," says an 
English gentleman, " not only may rival, but, I firmly 
and from my heart believe, exceeds any equal popula- 
tion in the most favoured part of this highly favoured 
country." 

In the year 1817 a few distinguished Christian phi- 
lanthropists in our country, touched with commisera- 
tion for the degraded and unhappy condition of many 
of the free blacks, met at Washington, and laid the 
foundation of the American Colonization Society. The 
object of this society was to establish a colony to which 
the free coloured people of the United States might 
emigrate, and enjoy among themselves the blessings of 
free government, and be instructed in all the arts which 
pertain to a civilized and Christian community , which 
might also be an asylum for slaves recaptured from 
smuggling ships. The object that first claimed the at- 
tention of the society was the selection of a suitable 
place for the proposed colony. Accordingly, the Rev. 
Samuel J. Mills and Rev. Ebenezer Burgess were 
sent out as agents, on an embassy of inquiry to Africa, 
to survey the coast, and ascertain the most favourable 
situation. The result of their investigations and in- 
quiries was such as to satisfy the managers that the 
establishment of a colony on the west coast of Africa 



• 300 

might be attempted with every prospect of success 
Accordingly, after selecting two places, which were af- 
terwards relinquished, Dr. Jiyres, a distinguished mem- 
ber of the society, and Lieut. Stockton, of the United 
States' Navy, purchased another territory, which they 
called Liberia. To this place the colonists were re- 
moved from Sierra Leone, in April, 1821, and the foun- 
dation of a settlement laid at the town called Monro- 
via, in honour of the president of the United States 
(Mr. Monroe), for the services he rendered to the infant 
colony. In August, 1822, Jehudi Ashmun, with a 
company of emigrants, arrived as colonial agent for this 
colony. He found them feeble, houseless, dishearten- 
ed, and defenceless ; soon after his arrival the colony, 
which could muster only twenty-eight effective men, 
was attacked by more than eight hundred savages. By 
his energy and prowess they were driven back. Intent 
upon the destruction of this little band, the savages, 
with increased numbers and redoubled fury, in a few 
days renewed their attack, and were again repulsed. 
Under the management of Mr. Ashmun this feeble 
band became a nation in miniature. " From a chaos 
of heterogeneous materials he formed a well organized 
community of freemen. Like the patriarchs of old, he 
was their captain, their lawgiver, judge, priest, and go- 
vernor." 

One of the most prominent missions in Western Af- 
rica, is that of the Methodist Episcopal church in Libe- 
ria. This mission was commenced in 1833, by Rev. 
M. B. Cox, who died in a few months after his arrival 
in Africa. He was succeeded by Messrs. Wright and 
Spaulding with their wives, and Miss Farrington, all of 
whom arrived safely in Liberia on the first of January, 
1834, and immediately entered upon their work. But 
again was the hand of death permitted by an inscrutable 
Providence, to press sorely upon them. Mr. and Mrs. 
Wright died within a short time of each other, deeply 
lamented by all who knew them, and the others were 
obliged to give up the field and return to the United 
States. 



301 

The Liberia mission includes an annual conference of 
seventeen preachers, all colored, except the superinten- 
dent and the two brethren recently sent out. It has a 
membership of nearly one thousand, of whom one hun- 
dred and fifty are natives, who, until the last two years, 
were worshiping gods of wood, and stone, and clay, 
made by their own hands. There are thirteen day 
schools within the bounds of the mission, in which from 
five hundred and fifty to six hundred children receive 
daily instruction ; fourteen churches, some of which are 
very neat, and one built of stone, in size forty by sixty 
feet. We have also eight mission houses, or parsonages, 
four school houses, one of which, (the academy,) is a 
stone building twenty by forty feet ; and a large printing 
office, also of stone, with an excellent press. In our 
schools there are are upward of forty native children 
and youth who are preparing for future usefulness. 
Aready, many of them read the Scriptures, write well, 
and, having embraced Christianity, are burning with 
zeal to become qualified to carry the gospel to regions 
yet beyond them. Tribes at a distance have sent to 
entreat that missionaries may be sent to them, and 
schools established among them ; and the board have 
felt anxious to avail themselves of these openings of 
divine Providence for pushing the victories of the cross 
further, and still further into the interior. Should the 
Missionary Society and the church at large, furnish the 
means to sustain this mission a few years more, the board 
confidently expect that a vast amount of native agency 
will be called into active operation. 

Let us be able to thrust forth a few scores of the young men of 
Africa, such as Simon Peter, — who recently visited this country, — 
called of God, and qualified to preach the gospel, and soon the 
wilderness will blossom as the rose, and the solitary places of their 
wretched country be glad for them, and the Liberia mission of the 
M. E. Church be rendered a blessing to thousands of the African 
race, who are yet unborn. In view, therefore, of the signal success 
which has attended this mission under the most trying circum- 
stances, let us still adhere to the motto furnished by the dying and 
lamented Cox, " Though a thousand fall, Africa must not be given 
up." 



302 

In the report of the Society in 1847, it is stated by the 
Rev. J. B. Benham, that although there had been a 
decrease for three or four years past, yet in the past year 
there had been an increase of 72 in the membership. 

98. Modern Persecutions of the Protestants in 
the south of france. 

The persecutions in this section of France had con- 
tinued, with very little intermission, from the revocation 
of the famous edict of Nantes till a short period previous 
to the French revolution. Towards the close of the 
year 1790 these persecuted people were again freed 
from their alarms, and suffered to enjoy themselves in 
the exercise of their religion. This peaceful state con- 
tinued through the reign of Napoleon Bonaparte till 
the accession of Louis XVIII. to the throne of France, 
in 1814, when the torch of persecution was again lit 
up, and great cruelties were committed by the papists 
upon those who professed the protestant faith. Many 
were plundered, and many were cruelly murdered, by 
infuriated popish mobs. 

As soon as the news of the arrival of Louis at Paris 
became known at Nismes, a line of distinction was 
traced between men of different religious opinions ; the 
spirit of the old catholic church was again to regulate 
each person's share of esteem and safety. The differ- 
ence of religion was now to govern every thing else ; 
and even catholic domestics, who had served protest- 
ants with zeal and affection, began to neglect their du- 
ties, or to perform them ungraciously and with reluc- 
tance. At the fetes and spectacles that were given at 
the public expense, the absence of the protestants was 
charged on them as a proof of their disloyalty ; and in 
the midst of the cries of ' Vive le Roi,' the discordant 
sounds of ' A bas le maire' (down with the mayor) 
were heard. M. Castelnau was a protestant; he ap- 
peared in public with the prefect, M. Roland, a catho- 
lic, when potatoes were thrown at him, and the people 
declared that he ought to resign his office. The bigots 



303 

of Nismes even succeeded in procuring an address to 
be presented to the king, stating that there ought to be 
in France but one God, one king, and one faith. In 
this they were imitated by the catholics of several towns. 

Nismes soon exhibited a scene of most awful outrage 
and carnage, which was carried to such a length, that 
the protestant refugees in Paris presented the following 
petition to Louis, in behalf of their brethren at Nismes. 

" We lay at your feet, sire, our acute sufferings. In 
your name our fellow citizens are slaughtered, and their 
property laid waste. Misled peasants, in pretended 
obedience to your orders, had assembled at the com- 
mand of your commissioner, appointed by your august 
nephew. Although ready to attack us, they were re- 
ceived with the assurances of peace. On the 15th of 
July, 1815, we learnt your majesty's entrance into Pa- 
ris, and the white flag immediately waved on our edi- 
fices. The public tranquillity had not been disturbed, 
when armed peasants introduced themselves. The gar- 
rison capitulated, but were assailed on their departure, 
and almost totally massacred. Our national guard was 
disarmed, the city filled with strangers, and the houses 
of the principal inhabitants, professing the reformed re- 
ligion, were attacked and plundered. We subjoin the 
list. Terror has driven from our city the most respect- 
able inhabitants. 

"Your majesty has been deceived if there has not 
been placed before you the picture of the horrors which 
make a desert of your good city of Nismes. Arrests 
and proscriptions are continually taking place, and dif- 
ference of religious opinions is the real and only cause. 
The calumniated protestants are the defenders of the 
throne. Your nephew has beheld our children under 
his banners ; our fortunes have been placed in his 
hands. Attacked without reason, the protestants have 
not even by a just resistance afforded their enemies 
the fatal pretext for calumny. Save us, sire ! extin- 
guish the brand of civil war : a single act of your will 
would restore to political existence a city interesting 
for its population and its manufactures. Demand an 



304 

account of their conduct from the chiefs who have 
brought our misfortunes upon us. We place before 
your eyes all the documents that have reached us. Fear 
paralyzes the hearts and stifles the complaints of our 
citizens. Placed in a more secure situation, we venture 
to raise our voice in their behalf," &c. &c. 

At length the decree of Louis XVIII. was received, 
which annulled all the extraordinary powers confirmed 
either by the king, the princes, or subordinate agents 
at Nismes, and the laws were now to be administered 
by the regular organs, and a new prefect arrived to 
carry them into effect. But in spite of proclamations, 
the work of destruction, which stopped for a moment, 
was not abandoned ; but soon renewed with fresh vigour 
and effect, and continued till the yeav 1820, since which 
time, owing to the interference of the English govern- 
ment in their behalf, no fresh complaints have issued 
from the south of France on the score of religion.^ 



99. Bible Societies. 

Before the art of printing was discovered, it is said 
that it would cost a poor man thirteen years of hard 
labour to obtain a copy of the Bible, so great was the 
expense of furnishing a manuscript copy. But now, 
through the providence of God, so great has been the 
change, that scarcely any person who lives in a Chris- 
tian country, and sincerely desires the Bible, need re- 
main a day without this precious gift of heaven. 

The formation of the British and Foreign Bible So- 
ciety is justly considered a new and important era in 
the Bible cause. This society was formed in London 
on the 7th of March, 1804, by an assembly consisting 
of about three hundred persons of different religious de- 
nominations. 

" The primary occasion," says Dr. Owen, in his his- 
tory of the Bible Society, " of all these measures, out 
of which this society grew, was the scarcity of Welch 
Bibles in the principalities, and the impracticability of 
obtaining adequate supplies from the only source ex- 



305 

isting at that period whence copies of the authorized 
version were to be derived — the Society for the promo- 
tion of Christian knowledge. A number of individuals 
associated for the purpose of satisfying- this want ; they 
found others disposed to co-operate in their views ; they 
then extended those views to the whole country; and 
finally conceived the design of placing the gospel in the 
habitation of every Christian family, and of carrying the 
glad tidings of salvation and life by Jesus Christ to the 
people that are still walking in darkness and the shadow 
of death." 

The British and Foreign Bible Society is the parent 
institution ; its receipts during the year 1846 were 
£101,305.15, and the distribution of books for the 
same period has been 1,441,651 copies, making an ag- 
gregate since its organization in 1804, of 19,400,000. 
These books have been disseminated in almost every 
country in the world, and in no less than 136 different 
tongues or dialects. From the depository at Paris, there 
has been issued to this date, (1846,) upwards of two 
millions of copies. 

The Russian Bible Society was formed at St. Peters- 
burg, in 1813, and in the year 1830 it had nearly 200 
auxiliaries and branches in almost all parts of the Rus- 
sian Empire. The Protestant Bible Society at St. Pe- 
tersburg, has issued the last three years, about 35,000 
copies of the Scriptures. The agency of the British 
and Foreign Bible Society at that place in 1841, issued 
5,822 copies in various tongues. 

The Prussian Bible Society was established in 1814. 
The total number of Bibles and Testaments issued by 
the Society and its auxiliaries in the Prussian States 
previous to the year 1841, was 1,030,859 copies, inde- 
pendent of which there have been distributed more than 
255,000 New Testaments among the troops since 1830. 

The American Bible Society was instituted at New 

York, in 1816. The receipts of the year 1846, amounted 

to $205,068.23. The number of books printed this year, 

was 671,500. Among the number issued were 189,500 

26* 



306 



English Bibles : 434,000 English Testaments : 8,000 
German Bibles : 16,000 German Testaments : 4,000 
French Bibles : 4,000 French Testaments, and 4,000 
Spanish Testaments. 

The total number of books issued since the formation 
of the Society in 1816, to the year 1846, was five million, 
one hundred and twenty-five thousand. 

The total number of new Auxiliary Societies of the 
American Bible Society formed in the course of the year 
1846, was one hundred and ten, and in the following 
States and Territories : In Maine five ; in Massachusetts 
one ; in New York two ; in New Jersey six ; in Virginia 
two ; in North Carolina one ; in Georgia nine ; in Ohio 
six ; in Kentucky five ; in Tennessee eighteen ; in 
Indiana eleven ; in Illinois three ; in Missouri eight- 
een ; in Alabama thirteen ; in Mississippi two ; in 
Michigan five ; in Wisconsin one ; in Florida one ; 
and in Texas one. 

100. Bethel Union Meetings. 




Bethel Mag. 

These meetings, which were instituted for the bene- 
fit of seamen, appear to have derived their origin from 
the prayer meetings of some pious colliers, who assem- 
bled on board of different ships in the river Thames, 
near London, in 1816. These meetings attracting 
some attention, a respectable number of gentlemen and 
ladies met in London, formed a society, and purchased 
a vessel, and fitted it up for public worship. This 
vessel, which is now called " THE ARK," is of four 



307 

hundred tons, and capable of accommodating from seven 
to eight hundred hearers, and many thousands of sea- 
men have had an opportunity of hearing the gospel on 
board this floating chapel. 

Since this vessel was fitted up, " The British and 
Foreign Seamen's Friend Society and Bethel Union" 
has been formed, arks fitted up in sea-ports, and the 
"Bethel Flag" now waves in various parts of the 
world. 

On the 5th of June, 1818, the "Society for Promo- 
ting the Gospel among Seamen" was formed at New 
York, and in 1820 a mariner's church was erected in 
the same place (being, it is believed, the first mari- 
ner's church ever erected). " It is an interesting and 
novel feature in this institution, that sectarian views are 
discarded, and ministers of different denominations 
preach in its pulpit." 

The New- York Bethel Union was established June 
4th, 1821.* Since that time Bethel meetings have been 
regularly held, either on board of ships or in sailor 

* On Friday, the 22d of June, 1821 , for the first time in America, 
the Bethel Flag (a present from the London Bethel Union to 
the Port of New- York Society) was hoisted at the mast-head 
of the ship Cadmus, Capt. Whitlock, lying at the Pine-street 
wharf. 

In the morning of the day the committee were apprehensive 
that they should have no hearers. The experiment here was novel 
— the issue was by many considered doubtful. They were told 
by several who are "wise in worldly matters" that a guard of 
constables would be necessary to preserve order. At first it was 
thought advisable to hold the meetings in the cabin, to prevent 
the possibility of disturbance; On arriving at the vessel, the deck 
was found cleared, an awning stretched, and all necessary pre- 
parations for holding the meeting there. At eight o'clock the 
president opened the meeting by stating the object and plans of 
the society, and inviting the co-operation of captains and their 
crews in promoting the benevolent designs of the society. 

The mariners' (107) psalm was sung with great animation and 
feeling, and seamen were immediately seen pressing in from all 
quarters. After prayer by an aged sea captain, Dr. Spring address- 
ed the seamen — other exercises followed. The vessel and wharf 
were crowded — order and solemnity prevailed throughout — every 
ear was open, every eye was fixed. Tracts were distributed among 



308 

boarding-houses, and conducted by members of the 
Board of Managers, and appear to be attended with 
blessed effects. The engraving of the Bethel meeting 
in this work represents an evening prayer meeting, on 
the deck of a ship, during the warm season of the year. 
When we consider the importance of seamen in a 
national or religious point of light ; the low state of 
morals too generally prevalent among them ; we must 
consider the efforts which are now making for their re- 
ligious improvement in various parts of the world as 
an auspicious era in the efforts of Christian benevolence. 
Seamen, above every other class of people, have 
the opportunity to carry the light of the gospel to the 
remote and " dark places of the earth," and it is be- 
lieved that their efforts will yet have an important 
effect in diffusing the light of Christianity throughout 
the world. 



101. Sunday-schools. 

Among the various institutions which have been es- 
tablished in modern times for the promotion of religious 

the seamen, who received them with gratitude. Every circum- 
stance was calculated to inspire the board with courage and confi- 
dence to go forward. 

On the 21st of August a Bethel meeting was held on board the 
United States ship Franklin, 74, commodore Stewart, lying off the 
battery, about to depart on a long cruise. A congregation, consist- 
ing principally of seamen, about eight hundred in number, were 
present. Dr. Spring of New- York, Dr. Staughton and Rev. J. 
Eastburn of Philadelphia, conducted the exercises. The utmost 
decorum and solemnity prevailed. Several of the seamen came up 
to Mr. Eastburn, and thanked him for the many " good things he 
had told them." The crew were affectionately commended to the 
protection aud mercy of that gracious Being who hath provided a 
Saviour for them, and who was inviting them, by the sweetest 
allurements of his love, to the everlasting enjoyment of his rest. 
The board, in behalf of themselves, the reverend clergy, and citi- 
zens who attended, embrace this opportunity of expressing their 
grateful feelings to commodore Stewart and his officers for their 
politeness and attention to them on this interesting occasion. 
— Sailors' Magazine, 1831. 



309 

instruction, and the benefit of mankind, that of Sunday- 
schools must stand in the foremost rank. The first 
Sunday-school was established by Robert Baikes, Esq., 
of Gloucester, England, in 1782. 

" The beginning of this scheme," says Mr. Raikes, 
" was owing to accident. Some business leading me 
one morning into the suburbs of the city (Gloucester), 
where the lowest of the people chiefly reside, I was 
struck with concern at seeing a group of children, 
wretchedly ragged, at play in the street. I asked an 
inhabitant whether those children belonged to that part 
of the town, and lamented their misery and idleness. 
* Ah ! sir,' said the woman to whom I was speaking, 
1 could you take a view of this part of the town on a 
Sunday, you would be shocked indeed ; for then the 
street is filled with a multitude of these wretches, who, 
released from employment, spend their time in noise 
and riot, playing at chuck, and cursing and swearing 
in a manner so horrid as to convey to any serious mind 
an idea of hell rather than any other place.' 

" This conversation suggested to me that it would 
be at least a harmless attempt, if it were productive of 
no good, should some little plan be formed to check 
this deplorable profanation of the Lord's-day. I then 
inquired if there were any decent well disposed women 
in the neighbourhood who kept schools for teaching to 
read. I presently was directed to four. To these I 
applied, and made an agreement with them to receive 
as many children as I should send them upon Sunday, 
whom they were to instruct in reading and in the 
church catechism." This appears to have been the ori- 
gin of Sunday-schools. Mr. Raikes soon found means 
to increase the number of schools ; the Methodists were 
the first to unite with him in this undertaking, and in 
two years he saw a great change wrought in Glouces- 
ter. He laid his plan before the public ; and before his 
death, which took place in 1811, he had the happi- 
ness to learn that the Sunday-schools in various parts 
of Britain comprehended three hundred thousand chil- 
dren. 



310 

These schools have now become numerous in Eng- 
land, Scotland, Ireland, and America ; and it is believed 
that the influence they will exert on the rising genera- 
tion will have an important effect towards hastening 
on that day when " all shall know the Lord, from the 
least unto the greatest," and " the earth shall be filled 
with the knowledge of the Lord as the waters cover the 
sea." 

Several different modes have been adopted in con- 
ducting these schools, and improvements have been 
constantly made. In many places the instructors of 
Sunday-schools hold a weekly or monthly meeting by 
themselves, to report the progress of their respective 
classes, and to devise means for the religious improve- 
ment of the school. Libraries, for the use of the 
scholars and teachers, have produced very beneficial 
effects. 



102. Temperance Societies. 

In the early settlement of this country, great care 
was taken to prevent the sale and use of ardent spirits, 
unless in very moderate quantities ; and for the first 
hundred years after its settlement the population of 
the country was peculiarly temperate, and, of course, 
free from the attending vices of drunkenness. The 
war of the revolution, however, was attended with 
disastrous results to the morals of a great portion of 
the army ; and glorious as were their military achieve- 
ments, they laid broad the foundation of a vice, which, 
if not speedily checked, will enslave the country to a 
tyranny worse, ten thousand times, than the stamp-act 
or Boston port-bill. From that period, intemperance, 
with all its train of deadly evils, marched through the 
length and breadth of the land, growing with the un- 
paralleled increase of our population, and increasing 
in the same ratio with the cheapness of intoxicating 
material. During this period the only community who 
interposed their influence to stop the drunkenness of 



311 

the nation was that of the Friends. But at length, 
between 1810 and 1820, the magnitude of the evil be- 
came so great and overwhelming, that, in various parts 
of our country, individuals, and some whole neighbour- 
hoods, endeavoured to make a stand. Occasional ser- 
mons were preached and printed, and a few societies 
were formed to stop intemperance. 

" The work went on at a tardy pace ; those who 
were endeavouring to stop others were slowly making 
themselves drunkards, by drinking moderately ; the 
true, the grand principle was not yet discovered In 
the spring of 1824 Charles C. P. Crosby laid a plan 
of a national movement before the Massachusetts So- 
ciety for the suppression of Intemperance, at their an- 
nual meeting, in order to put a stop to this vice ; but it 
was merely entered on file. This plan embraced nearly, 
if not fully, the course of operations now acted upon 
with so much vigour and applause by the American so- 
ciety for the promotion of temperance, formed in Bos- 
ton, March, 1826.* 

"In 1825, a meeting of a few individuals was called 
to consider the following question, viz. 

" What shall be done to banish intemperance from 
the United States?" After prayer for divine guidance, 
and consultation on the subject, the result was a de- 
termination to attempt the formation of an American 
Temperance Society, whose grand principle should 
be abstinence from strong drink; and its object, by 
light and love, to change the habits of the nation, with 
regard to the use of intoxicating liquors. Some of the 
reasons of this determination were, 

"1. Ardent spirit, which is one of the principal 
means of drunkenness, is not needful, and the use of 
it is, to men in health, always injurious. 

"2. It is adapted to form intemperate appetites ; and 
while it is continued the evils of intemperance can 
never be done away. 



United States Temperance Almanack, 1832. 



312 

" 3. The use of this liquor is causing a general de- 
terioration of body and mind ; which, if the cause is 
continued, will continue to increase. 

" 4. To remove the evils, we must remove the cause ; 
and to remove the cause, efforts must be commensurate 
with the evil, and be continued till it is eradicated. 

" 5. We never know what we can do by wise, united, 
and persevering efforts in a good cause, till we try. 

"6. If we do not try to remove the evils of intem- 
perance, we cannot free ourselves from the guilt of its 
effects." 

A correspondence was therefore opened, and a meet- 
ing of men, of various Christian denominations, holden 
in Boston, January 10th, 1826. 

The meeting was opened with prayer, and after con- 
sultation, the following resolutions were introduced by 
Jeremiah Evarts, Esq., corresponding secretary of the 
American Board of Commissioners for Foreign Mis- 
sions, and adopted, viz. 

" 1. Resolved, That it is expedient that more syste- 
matic and more vigorous efforts be made by the Chris- 
tian public, to restrain and prevent the intemperate use 
of intoxicating liquors. 

" 2. That an individual of acknowledged talents, piety, 
industry, and sound judgment, should be selected and 
employed as a permanent agent, to spend his time, and 
use his best exertions for the suppression and preven- 
tion of the intemperate use of intoxicating liquors." 

A committee was then appointed to prepare a consti- 
tution, and the meeting was adjourned to February 13th, 
1826. 

At the adjourned meeting a constitution was present- 
ed and adopted, and the following persons were chosen 
by the members of the meeting, at the commencement, 
to compose the society, viz. 

Rev. Leonard Woods, D. D. ; Rev. William Jenks, 
D. D. ; Rev. Justin Edwards ; Rev. Warren Fay ; Rev. 
Benjamin B. Wisner ; Rev. Francis Wayland ; Rev. 
Timothy Merritt ; Hon. Marcus Morton ; Hon. Samuel 
Hubbard ; Hon. William Reed ; Hon. George Odi- 



313 

orne ; John Tappan, Esq. ; William Ropes, Esq. ; James 
P. Chaplin, M. D. ; S. V. S. Wilder, Esq. ; and Enoch 
Hale, M. D. 

The Hon. Heman Lincoln, of the Baptist church, 
then offered the following resolution, which was unani- 
mously adopted, viz. 

" Resolved, That the gentlemen composing this meet- 
ing pledge themselves to the American Society for the 
Promotion of Temperance, that they will use all their 
exertions in carrying into effect the benevolent plans 
of the society." 

The society then held its first meeting, and chose 
the following officers, viz. 

Hon. Marcus Morton, president ; Hon. Samuel Hub- 
bard, vice president; William Ropes, Esq., treasurer, 
John Tappan, Esq., auditor. 

Executive committee— Rev. Leonard Woods, D. D. ; 
Rev. Justin Edwards ; John Tappan, Esq. ; Hon. 
George Odiorne, and S. V. S. Wilder, Esq. 

On the 12th of March succeeding the society met, 
and chose eighty-four men from the northern and mid- 
dle states, as additional members of the society. 

History of the Extraordinary Temperance Ref- 
ormation of Drunkards. 

This work, the wonder of the age, and almost miraculous in its 
character, commenced in the city of Baltimore, April 5, 1840, with 
six intemperate men, who were carousing at a tavern. One of 
their number, Mr. William K. Mitchell, suddenly resolved he would 
drink no more ; went out and wrote the following pledge, which he 
signed, and which he induced the others to sign : — 

" We, whose names are annexed, desirous of forming a society 
for our mutual benefit, and to guard against a pernicious practice, 
which is injurious to our health, standing, and families, do pledge 
ourselves as gentlemen, that we will not drink any Spirituous or 
Malt Liquors, Wine or Cider." 

Here was laid the foundation of an institution, the Washington 
Temperance Society, which was to fill the nation with blessed tri- 
umphs. In the early stage of the temperance reformation, between 
1826 and 1833, more than 12,000 drunkards reformed — but they 
only signed the ardent spirit pledge ; and, continuing to drink cider, 
and beer, and wine, great numbers of them went back to drunken- 
ness. The Baltimore reformers commenced with total abstinence 
27 



314 

from all intoxicating liquors. This they saw to be the only true 
principle of reform. They invited many of their old bottle com- 
panions to join them. Each man made it a business to bring a man 
to their weekly meetings. They soon increased in number — many 
hopeless drunkards became suddenly sober men. In their meetings 
they related their experience ; told their awful history ; the horrors 
of drunkenness, and their happy exchange. Their meetings at- 
tracted attention. Sure as a drunkard came to listen — he was a 
convert — signed the pledge, and became an active and efficient 
member. And in less than one year, there" were in Baltimore 
city more than 1000 reformed drunkards. 

In March, 1841, a delegation was invited to come from Balti- 
more to New York, to address the inhabitants. Five came — 
Messrs. Mitchell, Hawkins, Pollard, Shaw, and Casey. They ad- 
dressed more than twenty meetings, filling the largest churches. 
Many hopeless drunkards were induced to come up and sign the 
total abstinence pledge, and become reformed men. They laid the 
foundation of a Washington Society in New York, which soon 
increased to several hundreds of reformed drunkards. Two Bal- 
timoreans, Messrs. Hawkins and Wright, went to Boston, in April, 
where their efforts produced astonishing results. From these small 
beginnings, the work has continued to spread over the country, 
until Washington Societies are greatly multiplied, and more than 
10,000 drunkards have been reclaimed. Few have been known 
to go back to their drinking habits. Over each other they keep 
a vigilant watch. The reformed feel deep compassion for the poor 
unfortunate drunkard, search him out, and encourage his signing 
the pledge ; hold him up, strengthen him in his new course, and 
rejoice in his happiness. 



Reformation in Ireland. 

The temperance reformation in Ireland has been one of the most 
surprising phenomena in the history of the human race. In about 
eighteen months, more than five millions of the population have 
received the pledge of total abstinence, and entirely renounced 
the manufacture, sale, and use of all intoxicating drinks. This 
has been done chiefly under the influence of the Rev. Theobold 
Matthew, a priest of Cork. The consequent diminution of crime, 
increase of personal comfort, social happiness, and thrift of the 
community is incalculable. The Chancellor of the Exchequer 
reported a falling off of the duty on spirits in Ireland the last y^ar 
of $1,770,000. But the payments show an increase in the amount 
of duties on tea, coffee, and other conveniences and comforts of 
life. In January, 1840, the receipts exceeded the payments at the 
Savings' Banks in Dublin, in four weeks, £2,400. In January, 
1841, the excess was £5,200. Some of the larger jails have been 
closed as unneeded. 



315 
103. Religion and present State of the Jews. 




A coin struck at Borne, after the destruction of Je- 
rusalem by Titus, representing the conquered country 
— she that was full of people sitting a widow, solitary 
and weeping. 

From the destruction of Jerusalem, by Titus, the 
Jews have been scattered, agreeably to the prediction 
of Moses, from one end of the earth to the other. 
Their preservation as a distinct people, through eighteen 
hundred years of awful suffering and disgrace, a " re- 
proach and a by-word" among all nations, is a stand- 
ing miracle, furnishing incontestable evidence of the 
truth of Divine revelation. The following account of 
the religion and present state of the Jews is extracted 
from Marsh's Ecclesiastical History. 

" To their religion the Jews have adhered with an 
inflexible obstinacy. Such parts of their worship as 
were necessarily confined to Jerusalem, particularly 
sacrifices, have ceased ; but as closely as they could, 
in their dispersed state, they have adhered to the Mo- 
saic dispensation. They have continued to read the 
law of Moses ; to venerate the Sabbath, which they 
have viewed as commencing an hour before sunset on 
Friday; to practise circumcision, and to observe the 
passover, feast of pentecost, of trumpets, of taberna- 
cles, of Purim, and the great day of expiation. They 
have also had many festivals not appointed by the law 



316 

of Moses. Since the destruction of Jerusalem they 
have had no high-priest. A rabbi, or priest, continues 
to preside in the synagogue worship, and occasionally 
preaches and marries. He is not confined to the tribe 
of Levi. The members of that tribe are now considered 
as laymen, yet they have some little deference paid them 
in the synagogue service. 

The Jews, in their dispersion, have rigidly adhered 
to a few great articles of faith : — the unity of God ; the 
inspiration and ever-binding power of the law of Mo- 
ses ; the future appearance of the Messiah ; the resur- 
rection of the dead ; and future retribution. They 
have supposed that Christ will be a great temporal 
prince, will restore the Jews to their native land, and 
will subdue all nations before him and the house of 
Judah. As the prophets have predicted his mean ap- 
pearance, and sufferings, they have supposed that there 
will be two Messiahs, Ban Ephraim, a person of low 
and mean condition, of the tribe of Ephraim, and Ban 
David, a prince of great power and glory, of the tribe of 
Judah. 

Some new sects have from time to time appeared 
among the Jews ; but the Pharisees have ever formed 
the bulk of the nation. A few Caraites, who reject the 
traditions, and are Jewish protestants, remain. A co- 
lony of these are on the Chimea. The Sadducees, as a 
sect, are nearly extinct. But there are many real 
Sadducees, that is, infidels, among the Jews ; men who 
reject all belief in revelation and moral accountability, 
and any Saviour. A party has recently sprung up in 
Germany who despise both the Talmud and the Old 
Testament. They are little better than deists. The 
New Testament is read extensively. 

The number of Jews in the world, and in various 
countries at different periods, is an interesting subject; 
but never can be estimated with much accuracy. At 
the time of the destruction of Jerusalem they proba- 
bly numbered not far from three millions. This num- 
ber has varied much in different ages and countries, 
according to the opportunity given them for increase 



317 

For the first twelve hundred years they were far more 
numerous in the east than in the west. But in the tenth 
century their numbers were greatly diminished there 
by the invasion of the Tartars and persecution of the 
Persians. In Palestine their number has always been 
small. When they were banished from Spain in 1492, 
there were in that kingdom seventy thousand families. 
In 1619 there were in the province of Fez eighty 
thousand. In the ecclesiastical state they have num- 
bered an hundred synagogues, nine of which were in 
Rome. Their present number is probably between 
three and four millions. In the Ottoman empire it is 
supposed that there are a million. At Constantinople 
eighty thousand, at Aleppo five thousand, Jerusalem 
three thousand. In China, India, and Persia, three 
hundred thousand. Of the white and black Jews at 
Cochin sixteen thousand. In Ethiopia one hundred 
thousand. In Morocco, Fez, and Algiers, four hun- 
dred thousand. In Poland three hundred thousand. 
England twenty thousand. Holland sixty thousand. 
France twenty thousand. The United States six 
thousand. 

As the Jews were, at the destruction of Jerusalem, 
dispossessed of their lands and driven into foreign coun- 
tries, they were compelled to resort to commerce for 
support. And having ever been in expectation of re- 
turning to Judea upon a sudden summons, they have 
never purchased to much extent any territory, nor en- 
gaged largely in agricultural employments ; but have 
been the brokers and bankers of others. Their com- 
mercial pursuits were much promoted in the fifth cen- 
tury by the invasion of the northern nations, who had 
an abhorrence of commerce, and suffered it all to be 
transferred to a people whom they viewed with igno- 
miny and contempt. In England they were for a long 
time the chief conductors of foreign trade, and wrought 
most of the gold and silver ornaments for the churches. 
In the Ottoman empire they obtained the privilege of 
selling wine, because it was supposed that they would 
strictly regard the Jewish law, which forbade their 
27* 



318 

making any mixture. In Egypt and Morocco they 
have ever farmed the customs, coined the money, and 
conducted all foreign commerce. In most parts of the 
world, and in every age, they have accumulated great 
wealth. In Europe and America they are now gene- 
rally brokers, dealers in clothes, watches, jewels, and a 
number of young people are teachers of children. 

In Great Britain the Jews are not known in law, 
but they are connived at and valued for their enterprise. 
They have the free exercise of their worship, and the 
opportunity to acquire, and ability to hold, property to 
any extent. Their literature is respectable. They 
have five synagogues in London. 

In Holland the Jews are numerous, wealthy, and 
respectable. 

In Spain they are not known as Jews ; but are nu- 
merous in every class of society, even among priests 
and inquisitors, as good catholics. 

In Portugal they are in the same manner obliged to 
dissemble. The Spanish and Portuguese Jews claim 
their descent from a colony of the tribe of Judah, sent 
into Spain at the Babylonish captivity, and will have no 
intercourse with the German Jews. They are in every 
respect superior to the German Jews, and vie with 
other Europeans in refinement and intelligence. They 
have separate synagogues wherever they reside. 

In Germany and Prussia most of the vexatious statutes 
of former ages have been repealed, and the Jews are 
living in quiet. At Frankfort, however, they are sub- 
ject to many humiliating restrictions. 

From Russia they were formerly excluded, but they 
have been united to it by the union of countries in 
which they resided, and favourable edicts have been 
passed by the emperor. A colony of Caraite, or pro- 
testant Jews, who adhere closely to the Scriptures, are 
on the Crimea. Poland has been their chief seat in 
modern ages. There are now in that country from 2 
to 300,000, enjoying great privileges. 

In Sweden and Denmark they have a good degree 
of liberty. 



319 

In France, from whence they were expelled in 1394, 
and where only a few for centuries were known at 
Metz and Bordeaux, their situation since the revolution 
has been very gratifying. In 1791, all who would take 
the civic oath were admitted to the rank of citizens. 
This act first gave them a country in Europe. The 
emperor Napoleon convened an assembly of them in 
Paris, May 30, 1806, that he might learn their princi- 
ples, and the next year the grand Sanhedrim com- 
posed, according to the ancient custom, of seventy 
members, for the establishment of a civil and religious 
polity. A synagogue and a consistory were established 
in every department. 

In Paris the Jews had, in 1812, a consistory and 
three grand rabbies, and are improving in literature and 
agriculture. 

In the Ottoman empire the Jews are still numerous, 
but less affluent and more ignorant than in Europe. 
For a heavy tax to the porte they have the liberty of 
their own worship. They all wear beards, and are dis- 
tinguished by their dress. Their priests are much re- 
spected. " In Jerusalem, their ancient city, they are, 
as a people, the objects of universal contempt; who 
suffer the most wanton outrages without a murmur; 
who endure wounds and blows without a sigh ; who, 
when the sacrifice of their life is demanded, unhesita- 
tingly stretch forth their necks to the sabre. If a mem- 
ber of the community, thus cruelly proscribed and abused, 
happens to die, his companions bury him clandestinely, 
during the night, in the valley of Jehoshaphat, within 
the purlieus of the temple of Solomon. Enter their 
habitation, and you find them in the most abject, squa- 
lid misery, and for the most part occupied in reading 
a mysterious book to their children, with whom again 
it becomes a manual for the instruction of future gene- 
rations. The legitimate masters of Judea should be 
seen as they are in their own land, slaves and stran- 
gers — awaiting, under the most cruel and oppressive of 
all despotisms, a king who is to work their deliver- 



320 

In China the Jews have existed for many centuries 
in considerable numbers. They have their synagogues, 
but so far conform to the Chinese customs and worship, 
and are so peaceable, as to meet with but little perse- 
cution. 

In India the Jews are numerous. Dr. Buchanan, 
who visited that country in 1806 and 8, found their 
residence about a mile distant from Cochin, called 
Jewstown. They were divided into two classes, the 
Jerusalem or white Jews, and the ancient or black 
Jews. The former came into India soon after the de- 
struction of Jerusalem. The latter have a tradition 
that their ancestors came thither soon after the Baby- 
lonish captivity. Their complexion differs much from 
the white Jews, and they are viewed by them as an in- 
ferior race. From these Dr. B. obtained a manuscript 
copy of the Pentateuch, handed down from their an- 
cestors, which differs but little from the European 
copies. 



104. Millennium. 

This time is yet to come. Millennium is a term ge- 
nerally used to denote the time when, according to 
prophecy, a great moral change in our world will be 
effected by the universal prevalence of Christianity. 
" By this change the ruins of the fall, to a great extent, 
will be repaired : the power and influence of the Mes- 
siah's reign will be felt and acknowledged by all na- 
tions, producing universal peace and willing obedience 
to the law of the Creator ; and the earth, with its inha- 
bitants, in a manner and degree beyond our anticipa- 
tions, will return to the happy state of perfection, in- 
nocence, and peace in which they were originally 
formed."* ■ .■ ' 

We have many prophecies in the Bible respecting 
this time : the prophet declares that " The knowledge 

* Dr. Morse. 






321 

of the Lord shall cover the earth as the waters cover 
the sea," and " all shall know the Lord, from the least 
unto the greatest." 

This world, which has been the theatre of so much 
sin and misery, war and bloodshed, shall be changed, 
for in this time " swords shall be beat into plough- 
shares, and spears into priming-hooks ; nation shall not 
lift up sword against nation, neither shall they learn war 
any more." " There shall be nothing to hurt or of- 
fend in all the holy mountain," for " the wolf also 
shall dwell with the lamb, and the leopard shall lie 
down with the kid ; and the calf and the young lion 
and the fading together, and a little child shall lead 
them." 

The following is from Buck's Theological Diction- 
ary : — 

" Millennium, ' a thousand years ;' generally em- 
ployed to denote the thousand years during which, ac- 
cording to an ancient tradition in the church, grounded 
on some doubtful texts in the Apocalypse and other 
Scriptures, our blessed Saviour shall reign with the 
faithful upon earth after the first resurrection, before the 
final completion of beatitude. 

*' Though there has been no age of the church in 
which the millennium was not admitted by individual 
divines of the first eminence, it is yet evident from the 
writings of Eusebius, Irenaeus, Origen, and others 
among the ancients, as well as from the histories of 
Dupin, Mosheim, and all the moderns, that it was never 
adopted by the whole church or made an article of the 
established creed in any nation. 

«' About the middle of the fourth century the Millen- 
narians held the following tenets : 

" 1st, That the city of Jerusalem should be rebuilt, 
and that the land of Judea should be the habitation of 
those who were to reign on the earth a thousand years. 

" 2dly, That the first resurrection was not to be con- 
fined to the martyrs, but that after the fall of Anti- 
christ all the just were to rise, and all that were on the 
earth were to continue for that space of time, 



322 

" 3dly. That Christ shall then come down from hea- 
ven, and be seen on earth, and reign there with his ser- 
vants. 

" 4thly. That the saints, during this period, shall en- 
joy all the delights of a terrestrial paradise." 

These opinions were founded upon several passages 
in Scripture, which the Millennarians among the fathers 
understood in no other than a literal sense ; but which 
the moderns who hold that opinion consider as partly 
literal and partly metaphorical. Of these passages, that 
upon which the greatest stress has been laid we believe 
to be the following : — " And I saw an angel come down 
from heaven, having the key of the bottomless pit, and 
a great chain in his hand. And he laid hold on the dra- 
gon, that old serpent, which is the devil and Satan, 
and bound him a thousand years, and cast him into the 
bottomless pit, and shut him up, and set a seal upon 
him, that he should deceive the nations no more till the 
thousand years should be fulfilled ; and after that he 
must be loosed a little season. And I saw thrones, and 
they sat upon them, and judgment was given unto them ; 
and I saw the souls of them that were beheaded for the 
witness of Jesus and for the word of God, and which 
had not worshipped the beast, neither his image, nei- 
ther had received his mark upon their foreheads, nor 
in their hands ; and they lived and reigned with Christ 
a thousand years. But the rest of the dead lived not 
again till the thousand years were finished. This is 
the first resurrection." Rev. xx. 1-6. This passage 
all the ancient Millennarians took in a sense grossly lite- 
ral, and taught that during the Millennium, the saints on 
earth were to enjoy every bodily delight. The moderns, 
on the other hand, consider the power and pleasures of 
this kingdom as wholly spiritual ; and they represent 
them as not to commence till after the conflagration of 
the present earth. But that this last supposition is a 
mistake the very next verse but one assures us; for we 
are there told that " when the thousand years are ex- 
pired, Satan shall be loosed out of his prison, and shall 
go out to deceive the nations which are in the four quar- 



323 

ters of the earth ;" and we have no reason to believe 
that he will have such power or such liberty in " the 
new heavens and the new earth, wherein dwelleth 
righteousness." We may observe, however, the follow- 
ing things respecting it: 1. That the Scriptures afford 
us ground to believe that the church will arrive to a 
state of prosperity which it never has yet enjoyed, Rev. 
xx. 4. 7. Psal. lxxii. 11. Is. ii. 2, 4 ; xi. 9 ; xlix. 23; 
lx. Dan. vii. 27. 2. That this will continue at least a 
thousand years, or a considerable space of time, in 
which the work of salvation may be fully accomplished 
in the utmost extent and glory of it. In this time, in 
which the world will soon be filled with real Christians, 
and continue full by constant propagation, to supply the 
place of those who leave the word, there will be many 
thousands born and live on the earth, to each one that 
has been born and lived in the preceding six thousand 
years : so that if they who shall be born in that thou- 
sand years shall be all, or most of them saved (as they 
will be), there will, on the whole, be many thousands 
of mankind saved to one that shall be lost. 3. This 
will be a state of great happiness and glory. Some 
think that Christ will reign personally on earth, and 
that there will be a literal resurrection of the saints, 
Rev. xx. 4, 7 ; but I rather suppose that the reign of 
Christ and resurrection of saints alluded to in that 
passage is only figurative ; and that nothing more is 
meant than that before the general judgment, the Jews 
shall be converted, genuine Christianity be diffused 
through all nations, and that Christ shall reign by his 
spiritual presence in a glorious manner. It will, how- 
ever, be a time of eminent holiness, clear light, and 
knowledge, love, peace, and friendship, agreement in 
doctrine and worship. Human life, perhaps, will rarely 
be endangered by the poisons of the mineral, vegetable, 
and animal kingdoms. Beasts of prey, perhaps, will be 
extirpated or tamed by the power of man. The inhabi- 
tants of every place will rest secure from fear of robbery 
and murder. War shall be entirely ended. Capital 
crimes and punishments be heard of no more. Go- 



324 

vernments placed on fair, just, and humane foundations. 
The torch of civil discord will be extinguished. Per- 
haps pagans, Turks, Deists, and Jews will be as few 
in number as Christians are now. Kings, nobles, ma- 
gistrates, and rulers in churches shall act with princi- 
ple, and be forward to promote the best interests of 
men ; tyranny, oppression, persecution, bigotry, and 
cruelty shall cease. Business will be attended to with- 
out contention, dishonesty, and covetousness. Trades 
and manufactories will be carried on with a design to 
promote the general good of mankind, and not with self- 
ish interests, as now. Merchandise between distant 
countries will be conducted without fear of an enemy ; 
and works of ornament and beauty, perhaps, shall not 
be wanting in those days. Learning, which has always 
flourished in proportion as religion has spread, shall 
then greatly increase and be employed for the best of 
purposes. Astronomy, geography, natural history, me- 
taphysics, and all the useful sciences will be better un- 
derstood, and consecrated to the service of God ; and I 
cannot help thinking that by the improvements which 
have been made, and are making, in ship-building, na- 
vigation, electricity, medicine, &c. that " the tempest 
will lose half its force, the lightning lose half its terrors," 
and the human frame not near so much exposed to dan- 
ger. Above all, the Bible will be more highly appre- 
ciated, its harmony perceived, its superiority owned, 
and its energy felt by millions of human beings. In 
fact, the earth shall be filled with the knowledge of the 
Lord as the waters cover the sea. 4. The time when 
the Millennium will commence cannot be fully ascer- 
tained ; but the common idea is, that it will be in the 
seven thousandth year of the world. It will, most pro- 
bably, come on by degrees, and be in a manner intro- 
duced years before that time. And who knows but the 
present convulsions among different nations ; the over- 
throw which popery has had in places where it has been 
so dominant for hundreds of years ; the fulfilment of 
prophecy respecting infidels, and the falling away of 
many in the last times ; and yet, in the midst of all, the 




B1ETMETL METETITO- J\T MGHTo 




MITLIL,]EWIL"FMo 
Thr wolf also shall a 1 will wit/i fhf Imnl.mnl lit? leopard shall lie 
down wt/7/ ihe7ud;and the edit 'andthe y&ung lion and the failing 
together; and a little eJiild shall 7r//d ihem . Isa. E Chap. 6ver. 



325 

number of missionaries sent into different parts of the 
world, together with the increase of gospel ministers : 
the thousands of ignorant children that have been taught 
to read the Bible, and the vast number of different socie- 
ties that have been lately instituted for the benevolent 
purpose of informing the minds and impressing the 
hearts of the ignorant ; who knows, I say, but what 
these things are the forerunners of events of the most 
delightful nature, and which may usher in the happy 
morn of that bright and glorious day when the whole 
world shall be filled with his glory, and all the ends of 
the earth see the salvation of our God ?" 

For the coming of this blessed day Christians in all 
ages have prayed. Never, since the time of the first 
apostles, has there been such an universal effort to 
spread the gospel throughout the world as there is at 
the present time, and it is believed that we see the dawn 
of that glorious period when it will be said 

" One song employs all nations ; and they cry 

Worthy the Lamb, for he was slain for us." 

" The dwellers in the vales, and on the rocks, 

Shout to each other ; and the mountain tops, 

From distant mountains, catch the flying joy ; 

Till nation after nation, taught the strain, 

Earth rolls the rapturous hosanna round." — Co-wper. 



28 



BIOGRAPHICAL SKETCH 

OF 

PERSONS DISTINGUISHED IN RELIGIOUS 
HISTORY. 



A. 

Mbas, the mcle of Mahomet, opposed the ambitious 
views of the impostor ; but when defeated in the battle 
of Bedr, was reconciled to his nephew, embraced his 
religion, and thanked heaven for the prosperity and 
grace he enjoyed as a mussulman. He died in the 32d 
year of the Hegira. 

Abbot, George, archbishop of Canterbury, born 1562, 
at Guildford, in Surry. In 1604 that translation of the 
Bible now in use was begun by the direction of king 
James I., and Dr. Abbot was the second of eight divines 
of Oxford, to whom the care of translating the whole 
New Testament (excepting the epistles) was commit- 
ted. He died at Croydon, Aug. 5th, 1633. 

Jlbdias, a native of Babylon, who pretended to be 
one of the seventy-two disciples of our Saviour, wrote 
a legendary treatise, called Historia certaminis Aposto- 
lica, which was edited and translated into Latin by 
Wolgang Lazius, Basil, 1571. 

Abelard, Peter, one of the most celebrated doctors of 
the twelfth century, was born in the village of Palais, 
in Brittany. " He thought it necessary to have a mis- 

326 



327 

tress, and accordingly fixed his affections on Heloise, 
a niece of a canon at Paris. He boarded in his canon's 
house, whose name was Fulbert ; where, pretending to 
teach the young lady the sciences, he soon made love to 
his scholar. Abelard now performed his public func- 
tions very coldly, and wrote nothing but amorous 
verses. Heloise, at length, being likely to become a 
mother, Abelard sent her to a sister of his in Brittany, 
where she was delivered of a son. To soften the ca- 
non's anger, he offered to marry Heloise privately ; 
Fulbert, however, was better pleased with this proposal 
than his niece, who, from a strange singularity in her 
passion, chose rather to be the mistress than the wife of 
Abelard. At length, however, she consented to a pri- 
vate marriage ; but even after this would, on some oc- 
casion, affirm with an oath, that she was still unmarried. 
Her husband thereupon sent her to the monastery of 
Argenteuil : where, at his desire, she put on a religious 
habit, but not the veil. Heloise's relations, looking upon 
this as a second piece of treachery in Abelard, were 
transported to such a degree of resentment, that they 
hired ruffians who forced into his chamber by night, 
and shamefully mutilated him. This infamous treat- 
ment forced Abelard to a cloister, to conceal his confu- 
sion, and he put on the habit in the abbey of St. Denis. 
He afterwards retired to a solitude in the diocess of 
Troyes, and there built an oratory, which he named the 
Paraclete, where great numbers of pupils resorted to 
him. Here again his success excited that envy by which 
he had through life been persecuted ; and having been 
several times in danger of his life, by poison and other 
artifices, he was at length received by Peter the Vene- 
rable into his abbey of Clugni, in which sanctuary 
Abelard was treated with the utmost tenderness and 
humanity. At length, having become infirm from the 
prevalence of the scurvy and other disorders, he was 
removed to the priory of St. Marcellus, on the Saon, 
near Chalons, where he died, April 21st, 1142, in the 
63d year of his age. His corpse was sent to Heloise, 
who deposited it in the Paraclete." 



328 

Abraham, Ben-choila, a Spanish rabbi, skilled in as- 
trology, prophesied that the coming of the Messiah 
would be in 1358 ; died 1303. 

Abiicara, Theodore, the metropolitan of Caria, ob- 
tained a seat in the synod held at Constantinople, 869 ; 
he wrote treatises against the Jews and Mahometans, 
which have been published. 

Abudhaher, the father of the Carmatians, in Arabia, 
opposed the religion of Mahomet, plundered the temple 
of Mecca, and died in possession of his extensive do- 
minions, 953. 

Acacius, a bishop of Amida, on the Tigris, sold the 
sacred vessels of his churches to ransom seven thousand 
Persian slaves; he lived in the reign of Theodosius 
the younger. 

Acca, bishop of Hexham, author of treatises on the 
sufferings of the saints, died 1740. 

Acesius, bishop of Constantinople, in the age of Con- 
stantine, maintained that those who committed any sin 
after being baptized ought not to be again admitted into 
the church, though they might repent. 

Achards, Eleazer, Francis des, distinguished by his 
learning, piety, and humanity, was nominated bishop 
of Halicarnassus, and afterwards sent apostolic vicar to 
China; he died at Cochin, 1741. 

Acontius, James, a famous philosopher, civilian, and 
divine, born at Trent, in the sixteenth century. He 
embraced the protestant religion, and, going over to 
England in the reign of Elizabeth, met with a very 
friendly reception from that princess, as he himself has 
testified in a work dedicated to her. This work is his 
celebrated " Collection of the Stratagems of Satan" 
which has been often translated, and has gone through 
many different impressions. 

Acuna, Christopher, a Jesuit of Burgos, employed 
as missionary in America, published an account of the 
Amazon river at Madrid, 1641. 

Adalbert, archbishop of Prague, preached the gospel 
among the Bohemians, and afterwards to the Poles, by 
whom he was murdered, April 29, 997. 



329 

Adelgreiff, John Albretcht, natural son of a priest 
near Elbing, pretended to be the vicegerent of God on 
earth, was condemned to death at Konigsburg for blas- 
phemy, 1636. 

Adelphits, a philosopher of the third century, who 
mingled the doctrines of Plato with the tenets of the 
Gnostics. 

Adhelme, William, nephew to Ina, king of the West 
Saxons, first bishop of Sherborne, and said to be the 
first Englishman who wrote Latin, died 709. 

Adrian, a Greek author, in the fifth century, wrote 
an introduction to the Scriptures. 

Adrian IV., pope, the only Englishman that ever had 
the honour of sitting in the papal chair. His name was 
Nicholas Bukespere ; he was born at Langley, near St. 
Albans, in Hertfordshire, and after many vicissitudes 
of fortune, succeeded to the popedom in 1154. He 
died Sept. 1, 1159, leaving some letters and homilies 
which are still extant. 

Adrichomia, Cornelia, a nun of Holland, of the Au- 
gustine order, published a poetical version of the psalms 
in the sixteenth century. 

Apneas, Sylvius, or Pius II., born 1405 at Corsigny, 
in Sienna, where his father lived in exile. This pope 
was famous for his wise and witty sayings, some of 
which are as follows : — That common men should es- 
teem learning as silver, noblemen prize it as gold, and 
princes as jewels: a citizen should look upon his family 
as subject to the city, the city to his country, the coun- 
try to the world, and the world to God : that the chief 
place with kings was slippery : that the tongue of a 
sycophant was the king's greatest plague : that a prince 
who would trust nobody was good for nothing ; and he 
who believed every body, no better : that those who went 
to law were the birds, the court the field, the judge the 
net, and the lawyers the fowlers : that men ought to be 
presented to dignities, not dignities to men : that a covet- 
ous man never pleases any body but by his death : that 
it was a slavish vice to tell lies : that lust sullies and 
stains every age of man, but quite extinguishes old age. 
28 



330 

Agapius, a Greek monk of Mount Athos, in the se- 
venteenth century, wrote a treatise in favour of transub- 
stantiation, called the "salvation of sinners." 

Agricola, Michael, a minister of Abo, in Finland, 
first translated the New Testament into the language of 
that country. 

Alasco, John, a Roman catholic bishop, uncle to the 
king of Poland, became a convert to the protestant prin- 
ciples, and died 1560. 

Alban, St., said to have been the first person who 
suffered martyrdom for Christianity in Britain, and 
therefore usually styled the proto-martyr of this island, 
was born at Verulam, and flourished towards the end of 
the third century. (See p. 75.) 

Albert, Erasmus, a native of Frankfort, assisted Lu- 
ther in the reformation. 

Albert of Stade, author of a chronicle from the cre- 
ation to 1286, a Benedictine of the thirteenth century 

Aleander, Jerome, archbishop under pope Leo X., 
and celebrated for his attack on the doctrines of Luther, 
died at Rome, 1542. 

Alenio, Julius, a Jesuit, who went as a missionary to 
China, where he preached thirty-six years, and built 
several churches ; he died 1698. 

Alexander, bishop of Hierapolis, in the fifth century, 
who maintained that there were two natures in Christ ; 
he died an exile. 

Alexander I., bishop of Rome, 109. He was called 
a saint and martyr, and, according to Platina, was the 
first who introduced the use of holy water into the 
church. 

Alexander IV., bishop of Ostia, was made pope in 
1254. He bestowed the crown of Sicily on Edmund, 
son of the king of England ; and tried to unite the 
Greek and Latin churches. 

Alexander, a native of Asia Minor, was the founder 
of a sect called non-sleepers, because some of them al- 
ways kept awake to sing ; he died 430. 

Alexander V., pope, was originally a beggar, but 
found means to cultivate his mind, so that he was dis- 









331 

tinguished both at Oxford and Paris. He was elected 
pope in 1409, but soon died by poison. 

AH Beg, a Pole, who was educated in the Mahome- 
tan faith, but employed himself in translating the Bible 
into Turkish. He also wrote on the religion of Ma- 
homet, and died in 1675. 

Allein, Joseph, a puritan of great learning and piety. 
His " Alarm" to sinners has been often published. He 
died at Taunton, England, 1668. 

Allyn, Henry, preacher in Nova Scotia, author of 
severed strange and absurd religious doctrines. He died 
in 1783. His followers were few. He published a 
volume of hymns and several sermons. 

Allen, Ethan, a brigadier-general in the war of the 
American revolution. He sustained the character of 
an infidel, and in his writings ridiculed the Scriptures. 

Ambrose, St., (see page 58.) 

Anastasius II., was raised from a private station to 
the throne of Constantinople by the voice of the peo- 
ple. He abdicated the throne for a religious habit, and 
afterwards, in attempting to regain it, was put to death, 
719. 

Anastasius I., pope of Rome, succeeded Siricius ; he 
reconciled the eastern and western churches, and died 
much respected for his sanctity and virtue, 402. 

Andreas, John, a famous canonist of the fourteenth 
century, born at Mugello, near Florence. We are told, 
by good authors, strange things concerning the auste- 
rity of his life ; as, that he macerated his body with 
prayer and fasting, and lay upon the bare ground for 
twenty years together, covered only with a bear skin. 
Andreas had a beautiful daughter, named Novella, whom 
he instructed so well in all parts of learning, that when 
any affair hindered him from reading lectures to his 
scholars he sent his daughter in his room ; when, lest 
her beauty should prevent the attention of the hearers, 
she had a curtain drawn before her. To perpetuate the 
memory of his daughter, he entitled his commentary 
upon the Decretals of Gregory IX. " The Novellae." 
Andreas died of the plague at Bologna, in 1348, after 



332 

he had been professor forty-five years, and was buried 
in the church of the Dominicans. 

Andreas, John, was born a Mahometan, at Xativa, in 
the kingdom of Valencia, and in the year 1417 em- 
braced the Christian religion. He afterwards wrote 
his famous work of " The Confusion of the Sect of 
Mahomet." This book was first published in Spanish, 
but has since been translated into several different lan- 
guages, and is much quoted by those who write against 
Mahometanism. 

Andrews, Lancelot, bishop of Winchester, was born 
in London, 1565. He died in 1626, having written 
many excellent religious tracts, particularly " A manual 
of private devotions and meditations for every day in 
the week ;" and " A manual of directions for the visita- 
tion of the sick." 

Anselm, archbishop of Canterbury, in the reigns of 
Eufus and Henry 1st, born 1033, at Aost, in Savoy, 
died at Canterbury, 1109. He was the first archbishop 
who restrained the English clergy from marrying, and 
was canonized in the reign of Henry VII. 

Antes, John, a native of America, educated in Ger- 
many, a Moravian missionary to Abyssinia, died 1811. 

Aquila, a mathematician of Pontus : he translated the 
Bible from Hebrew into Greek. 

Aquinas, St. Thomas, a celebrated teacher of the 
school divinity in the universities of Italy, and commonly 
called the angelical doctor, was born in the castle of 
Aquino, in Italy, about the year 1224. In 1274 he was 
sent for to the second council of Lyons, by pope Gre- 
gory X., that he might read before them a book which 
he had written against the Greeks at the command of 
Urban IV. ; but he fell sick on his journey and died at 
Fossanova, aged fifty years. Aquinas left a vast num- 
ber of works, which have been repeatedly printed, in 
seventeen volumes folio. 

Aretin, Guy, a Benedictine monk, who lived in the 
eleventh century. He rendered himself famous by dis- 
covering a new method of learning music ; and was 
said to have been the inventor of the six notes in music, 
" Ut, Re, Mi," Fa, Sol, La. 



333 

Arius, (see page 85.) 

Arminius, James, a professor of divinity at Leyden, 
and founder of the sect of Arminians ; bom in Holland 
1560, and died in 1619. His sentiments are in opposi- 
tion to those which are held by Calvinists. 

Arnold, a famous heretic of the twelfth century, born 
at Brescia, in Italy, whence he went to France, where 
he studied under the celebrated Peter Abelard. Upon 
his return to Italy he put on the habit of a monk, and 
began to preach several new and uncommon doctrines, 
particularly that the pope ought not to enjoy any tem- 
poral estate ; that those ecclesiastics who had any es- 
tates of their own, or held any lands, were entirely cut 
off from the least hope of salvation ; that the clergy 
ought to subsist upon the alms and voluntary contribu- 
tions of Christians: and that all other revenues belong- 
ed to princes and states, in order to be disposed of 
among the laity as they thought proper. He was hang- 
ed at Rome in the year 1155. 

Asbury, Francis, the first bishop of the American 
methodist church. He died March 21st, 1816, in the 
seventy-first year of his age, having zealously devoted 
about fifty years of his life to the work of preaching 
the gospel. 

Ascelin, an ecclesiastic of the eleventh century, de- 
fended transubstantiation against Berenger. 

Ashmun, Jehudi, agent of the American colony at 
Liberia, Africa. This philanthropist was eminently 
qualified for the station appointed him. Upon his ar- 
rival in the colony he found it in a feeble and defence- 
less state, and only twenty-eight effective men could be 
mustered when the colony was attacked by more than 
eight hundred savages. By his uncommon energy and 
prowess, he saved the colony from destruction, and laid 
the foundation of a large and well-organized commu- 
nity of freemen. " Like the patriarchs of old, he was 
their captain, their lawgiver, judge, priest, and gover- 
nor." By his hardships and exposure to the climate 
his health failed him, and he returned to the United 
States and, soon after his arrival, died, at the age of 



334 

thirty-four, in New Haven, August 26th, 1828, deeply- 
lamented by his Christian brethren. 

Augustine, St. (see page 59.) 

Augustine or Austin, St., the first archbishop of Can- 
terbury, was originally a monk in the convent of St. 
Andrew, at Rome, and educated under St. Gregory, by 
whom he was despatched into Britain, with forty other 
monks of the same order, about the year 596, to convert 
the English Saxons to Christianity. He died at Can- 
terbury, 604. 

B. 

Baba, a Turkish impostor. He announced himself 
in 1260, as the messenger of God ; was opposed and 
overpowered by the Turks, and his sect dispersed. 

Backus, Isaac, a distinguished Baptist minister of 
Massachusetts, and author of numerous publications. He 
was born at Norwich, Conn., in 1724, and died in 1806. 

Bacon, Roger, a learned monk of the Franciscan or- 
der, descended of an ancient family, born near Ilchester, 
in Somersetshire, 1214. His discoveries were little 
understood by the generality of mankind ; and because, 
by the help of mathematical knowledge, he performed 
things above common understanding, he was suspected 
of magic. He died 1294. 

Barclay, Robert, an eminent writer of the society of 
Quakers, born at Edinburgh, 1648. In 1676 his fa- 
mous " Apology for the Quakers" was published in 
Latin, at Amsterdam, and in 1678, translated into Eng- 
lish. He did great service to his sect all over Europe 
by his writings, and died in 1690. 

Barochebas, or Barochab, an impostor among the 
Jews ; his followers were numerous, but afterwards de- 
stroyed by Julius Severus. 

Barebone, Praise-God, a bigoted zealot of Crom- 
well's parliament, of such celebrity as a demagogue, 
that the parliament was ludicrously called after him. 
His two brothers adopted Scripture names, " Christ 
came into the world to save, Barebone," and " if Christ 
had not died, thou hadst been damned, Barebone," called 
by the wits of the day by the two last words 



335 

Barrow, Isaac, an eminent mathematician and divine, 
born in 1630 in London, and died in 1677. He is cele- 
brated for his sermons, which are said to be richer in 
thought than any other in the English language. 

Barton, Elizabeth, commonly called " The Holy 
Maid of Kent," was a religious impostor in the reign 
of Henry VIII., and executed at Tyburn, April 20th, 
1534. 

Baschi, Matthew, founder of a new order of Francis- 
cans Capuchins, died 1552. 

Baxter, Richard, an eminent non conformist divine, 
was born Nov. 12th, 1615, at Rowton in Shropshire, 
and died 1691. He wrote a vast number of books ; and 
the author of a note in the Biographia Brittannica tells 
us that he had seen one hundred and forty-five distinct 
treatises of Mr. Baxter's : his practical works have been 
published in four vols, folio. He had a moving and 
pathetical way of "writing ; and was, his whole life, a 
man of great zeal and much simplicity. 

Bellamy, Joseph, D. D., a divine of New England, 
settled in Bethlehem, Conn., in 1740, a teacher of candi- 
dates for the ministry, and distinguished for several re- 
ligious works. He died in 1790, aged seventy-one. 

Benedict, a celebrated abbot of the seventh century, 
of a noble Saxon family. He introduced many im- 
provements in architecture into England from the con- 
tinent. He founded two monasteries, and was canonized 
after his death. 

Benedict IX. was elected pope when only twelve 
years old, by the intrigues of his father the duke of Tus- 
culum, and compelled to abdicate by the Romans, on 
account of his debauchery; he died 1059. 

Benezet, St., a shepherd of Vevarais, who pretended 
to be inspired to build the bridge of Avignon, four arches 
of which only remain, died in 1184. 

Benezet, Anthony, (see page 249.) 

Benson, Dr. George, a very distinguished pastor 
among the English dissenters, was born at Great Sal- 
keld, in Cumberland, 1699, and died 1763. In 1740, 
he became colleague with Dr. Lardner at Crutched 



336 

Friars, and on his death had the sole pastorship in- 
trusted to him. Of his writings, the principal are, " De- 
fence of the Reasonableness of Prayer ;" an illustration 
of such of St. Paul's Epistles as Mr. Locke had not 
explained ; " A History of the first planting of Chris- 
tianity," 2 vols. 4to. "Tracts on Persecution;" and 
" A Life of Christ." 

Bernard, of Menthon, an ecclesiastic of Savoy, found- 
er of two monasteries in the passes of the Alps, for the 
relief of pilgrims and travellers, which still remain as 
monuments of his benevolence : born in 923. 

Bernard, St., a Romish saint, who died in 1153. 

Bernardine, an ecclesiastic, and very popular preach- 
er, born at Massar. He was the founder of three hun- 
dred monasteries in Italy, and was canonized by pope 
Nicholas ; he died in 1444. 

Berkeley, George, bishop of Cloyne, in Ireland, a dis- 
tinguished benefactor of Yale College (Conn.), was born 
March 12th, 1684, at Kilcrin, county of Kilkenny, Ire- 
land. The excellence of his moral character is con- 
spicuous in his writings. He was held by his acquaint- 
ance in the highest estimation. Bishop Atterbury, 
after being introduced to him, exclaimed . " So much 
understanding, so much knowledge, so much innocence, 
and so much humility, I did not think had been the por- 
tion of any but angels, till I saw this gentleman." He 
died January 14th, 1753. 

Beveridge, William, a learned English divine, bishop 
of St. Asaph, born at Barrow, in Leicestershire, 1638, 
died in 1707, leaving behind him many learned and 
valuable works. 

Blair, Dr. Hugh, a celebrated Scotch divine, was 
the son of a respectable merchant in Edinburgh, and 
born in that city April 7th, 1718. On the 15th June, 
1758, he was made one of the ministers of the high 
church of Edinburgh, and for more than forty years 
amply evinced the propriety of the choice. Dr. Blair 
is well known by his " Lectures on Rhetoric and the 
Belles Lettres." His " Sermons," of which five vo- 
lumes are before the public, have experienced a success 



337 

unparalleled in the annals of pulpit eloquence, though 
justly merited by purity of sentiment, justness of rea- 
soning, and grace of composition. They have circu- 
lated in numerous editions, and have been translated 
into almost all the languages of Europe. Doctor Blair 
died December 27, 1800. 

Blair, James, M. A., a minister of the episcopal 
church in Scotland, was sent by the bishop of London 
as a missionary to Virginia, in 1685. He procured a 
patent for the erection of a college there, and was its 
first president for nearly fifty years ; he was also presi- 
dent of the council of Virginia, and died in 1743. 

JBogardus, Everardus, first minister of the reform- 
ed Dutch church in New York. 

Bogoris, first Christian king of the Bulgarians ; he 
embraced Christianity in 865. 

Bois, Jean du, a Parisian ecclesiastic, became so 
conspicuous in the military service of Henry III., as to 
acquire the name of emperor of monks. On resuming 
his clerical character he became eminent as a preacher, 
but incurred the resentment of the church, he was con- 
fined at Rome, where he died in 1626. 

Boleyn, Anne, wife of Henry VIII., king of England, 
and memorable for giving occasion to the reformation 
in that country, was born in 1507. Being accused 
(falsely, it is believed) of conjugal infidelity, she was 
beheaded, May 19th, 1536. 

Bolsec, Jerome, a Carmelite, of Paris, forsook his 
order, and fled to Italy, and then to Geneva, where he 
lived as a physician. He there embraced the doctrines 
of Pelagius, and inveighed with so much bitterness and 
virulence against Calvin, that he was expelled from the 
city. He returned to France, where he died in 1584. 
His Lives of Calvin and Beza are a collection of false- 
hood and abuse. 

Boniface VIII., Benedict Cajetan, a cardinal, and af- 
terwards a pope in 1294. His ambition was unbound- 
ed. He hurled the thunder of the Vatican against the 
kings of Denmark and France, and declared that God 
had made him lord over king and kingdoms. Philip, 
29 






338 

despising his threats, had him seized by force, but 
escaping from his guards, he fled to Rome, where he 
died in 1303. 

Bonner, Edmund, bishop of London, in the reign of 
Henry VIII. , Edward VI., and queen Mary, was the 
son of an honest poor man, and born in Worcester- 
shire. He was a most violent and cruel bigot, and was 
the occasion of several hundreds of innocent persons 
being put to death, for their firm adherence to the pro- 
testant faith. Upon queen Elizabeth's accession he 
refused to take the oath of allegiance and supremacy; 
for which he was deprived of his bishopric, and com- 
mitted to the Marshalsea. After several years' confine- 
ment, he died in 1569. 

Bore, Catharine Von, a nun, who, on the dissemina- 
tion of Luther's principles, quitted the veil. Her he- 
roic conduct attracted the notice of Luther, who after- 
wards married her. She was a woman of delicacy and 
virtue, and died in 1552. 

Boudinot, Elias, LL.D., first president of the Ame- 
rican Bible Society, died in 1821. 

Bourg, Ann du, a learned counsellor of the parlia- 
ment of Paris, was burnt by Henry II. for embracing 
the doctrines of Calvin, in 1559. 

Bourignon, Antoniette, a famous female enthusiast, 
born in 1616, at Lisle, in Flanders. She came into the 
world so very deformed, that a consultation was held 
in the family for some days about stifling her as a mon- 
strous birth. But her mind seems to have been raised 
far above the deformities of her person, for at four 
years of age she not only took notice that the people 
of Lisle did not live up to the principles of Christianity 
which they professed, but was so much disturbed as to 
desire a removal into some more Christian country. 
Her progress through life was suitable to this beginning. 
She died at Francher, in Holland, 1680. Her main 
principles of religion were nearly the same with those 
of the Quietists, excluding all external divine wor- 
ship, and requiring a cessation of reason, wit, and 
understanding, that Cod might spread his divine light 






33.9 

over them, or cause it to revive in them : without which 
the Deity is not sufficiently known. 

Brady, Dr. Nicholas, an English divine of good part3 
and learning, born at Baudon, county of Cork, 1659, 
died in 1726. He translated the iEnead of Virgil ; but 
he is best known by "A new version of the Psalms 
of David," written in conjunction with Mr. Tate. 

Brandt, Gerard, a Protestant divine, and minister of 
Amsterdam, died at Rotterdam, in 1695. He was author 
of a " History of the Reformation of the Low Coun- 
tries," in four volumes quarto. It is written in Flemish; 
and the grand pensioner Fagel said once to bishop Bur- 
net, that it was worth learning Flemish merely to read 
Brandt's History. 

Brandt, Col. Joseph, a famous Indian chief, was 
educated under the care of the Rev. Dr. Wheelock, 
first president of Dartmouth College. In the war of the 
American revolution, he attached himself to the British 
cause. He died in Upper Canada, in 1807. He trans- 
lated into the Mohawk language the Gospel of St. 
Mark, and the liturgy of the English church, which was 
published for the benefit of the Indians. 

Brainerd, David, (see page 246.) 

Brown, Robert, a preacher, from whom the sect of 
Brownists derived their name. He died in 1630. His 
sect equally condemned episcopacy and presbytery. 

Brown, John, professor of divinity in Scotland, born 
in 1722, and died in 1788 ; author of the " Self-inter- 
terpreting Bible," and several other religious works. 

Bitcer, Martin, born in 1491, at Schelstadt, a town 
of Alsace. He is looked upon as one of the first au- 
thors of the reformation at Strasburgh, where he taught 
divinity for twenty years, and was one of the ministers 
of the town. In 1548, Cranmer invited him to Eng- 
land which invitation he accepted, and was appointed 
teacher of theology in the university of Cambridge. 
He died in 1551, and was buried in Cambridge. 

Buchanan, Claudius, D. D., a Scotch divine ; one of 
the chaplains of the East India Company, and provost 
of the college at Fort William. By his writings he 



340 

excited a spirit of inquiry in reference to the moral con- 
dition of the heathen, and materially aided the cause of 
missions. He died in England in 1815. 

Buell, Samuel, D. D., a presbyterian minister on 
Long Island, much distinguished for his piety. Died 
in 1798. 

Bunyan, John. (See page 226.) 

Burkitt, William, born at Hitcham, in Northampton- 
shire, 1650; died 1703. He was a pious and charita- 
ble man, who wrote several books, and among the rest 
a " Commentary upon the New Testament," in the 
same plain, practical, and affecting manner in which 
he preached. 

Burnet, Gilbert, bishop of Salisbury, born at Edin- 
burg in 1643. He was a very zealous promoter of 
the revolution which finally placed the present family 
on the English throne. As a writer he is distinguished 
by his "History of the Reformation," published be- 
tween 1679 and 1681, and for which he had the thanks 
of both houses of parliament. In 1699 he published 
his " Exposition of the thirty-nine Articles of the Church 
of England ;" and after his death, which happened in 
March, 1714-15, his " History of his own Times, with 
his Life annexed," was published by his son, Thomas 
Burnet, Esq., afterwards Sir Thomas. 

Burnett, Dr. Thomas, a most ingenious and learned 
writer, born at Croft, Yorkshire, 1635. His most ce- 
lebrated work, " The Sacred Theory of the Earth," 
was originally published in Latin, in two volumes 
quarto ; the first two books, " concerning the Deluge 
and Paradise," in 1681 : the last two, "concerning the 
burning of the World, and the New Heavens and New 
Earth," in 1689. This work met with uncommon ap- 
probation from various eminent authors. He died in 
1715. 

Butler, Joseph, bishop of Durham, a prelate of most 
distinguished piety, born at Wantage, Berks, 1692. 
His deep learning and comprehensive mind appear suf- 
ficiently in his writings, particularly in a work enti- 
tled " The Analogy of Religion, natural and revealed, 



341 

to the constitution and course of Nature." He died in 
1752. 

C. 

Caled, or Khaled, one of Mahomet's friends, called, 
from his courage, " the sword of God," died in 639. 

Calef, Robert, a merchant of Boston, who published 
a work against witchcraft in 1700. He died in 1720. 

Caligula, the Roman emperor and tyrant, began his 
reign A. D. 37, with every appearance of becoming the 
real, not the titular, father of his people ; but at the end 
of eight months he was seized with a fever, which, it is 
supposed, left a frenzy upon his mind, for his disposi- 
tion totally changed, and he committed the most atro- 
cious acts of impiety, cruelty, and folly ; such as pro- 
claiming his horse consul, feeding it at his table, intro- 
ducing it to the temple in the vestments of the priests 
of Jupiter, and causing sacrifices to be offered to him- 
self, his wife, and his horse. After having murdered 
many of his subjects with his own hand, and caused 
others to be put to death without any offence, he was 
assassinated by a tribune of the people as he came out 
of the amphitheatre, A. D. 41, in the twenty-ninth year 
of his age. 

Callixtus II., Guy, pope in 1119, held the first La- 
teran council, and died in 1124. 

Calmet, Augustin, a Frenchman, born in 1672, died 
in 1757. He was a man of vast erudition, and a won- 
derfully voluminous writer. The most celebrated of 
his works are " A literal Commentary upon all the 
books of the Old and New Testament," and "A His- 
torical, Critical, and Chronological Dictionary of the 
Bible." 

Calvin, John, was born at Picardy, in France, July 
10th, 1509. He received his early education at Paris, 
and being designed by his father for the church, at the 
age of twelve was presented to the chapel of la Gesine, 
in the church at Noyon. 

Some time after, his father changed his resolution re- 
specting his son, and put him to the study of law. In 
29* 



342 

1534 Calvin finally forsook the communion of the Ro- 
man church, and becoming interested in the doctrines 
of the reformation, espoused that cause, and began to 
forward it in the city of Paris. 

The reformers being persecuted, Calvin deemed it 
expedient for his safety to retire to Basil, where, in 
1535, he published his celebrated " Institutions of the 
Christian Religion." In 1541 he settled at Geneva, 
where, by his preaching, his writings, and his corres- 
pondence, he wonderfully advanced the protestant cause, 
and was the author of that form of church government 
which is termed presbyterian. He became the head of 
a numerous sect of Christians, who adopted many of his 
religious sentiments, and from him were denominated 
Calvinists. 

Calvin founded a seminary at Geneva, which obtain- 
ed a legal charter, and continued to flourish under his 
presidency and direction until his death. In the literary 
pursuits of this college he was assisted by the celebrated 
Theodore Beza and other eminent men. 

The character of Calvin stands pre-eminent -among 
the reformers. Next to Luther he accomplished more 
for the reformation than any other individual. He died 
at Geneva in 1564. 

Campbell, Dr. George, an eminent divine and theo- 
logical writer of Scotland, was born in 1719, died April 
6th, 1796, leaving several valuable works ; the chief of 
which are " A Dissertation on Miracles," " Philosophy 
of Rhetoric," and " A new Translation of the four 
Gospels from the Greek, with Preliminary Dissertations 
and Notes," &c. 

Capellus, Lewis, an eminent French protestant and 
learned divine, born about 1579. His principal work 
is " Critica Sacra," a collection of various readings and 
errors which he thought were crept into the copies of 
the Bible through the fault of the transcribers ; it must 
have been a work of great labour, since it occupied his 
attention thirty-six years. He died in 1658. 

Carpocrates, a heretic of Alexandria, who received 
and improved the Gnostic theory, about 130. 



343 

Cart wright, Thomas, a puritan of great eminence 
and learning, born in Hertfordshire. He was a sharp 
and powerful controversialist, and was much perse- 
cuted, being obliged to quit the kingdom for safety. 
He wrote a practical commentary on the four gospels, 
and on the proverbs, and died in the year 1603, in great 
poverty. 

Casas, Bartholomi de las, a Spaniard, and bishop of 
Chiapa, born at Seville, 1474. At the age of nineteen 
he attended his father, who went with Columbus to the 
Indies in 1493. Upon his return he became an eccle- 
siastic and a curate in the isle of Cuba ; but quitted his 
cure and his country in order to devote himself to the 
service of the Indians, who were then enslaved to the 
most ridiculous superstitions, as well as the most bar- 
barous tyranny. The Spanish governors had long since 
made Christianity detested by their unheard-of cruelties, 
and the Indians trembled at the very name of Christian. 
This humane and pious missionary resolved to cross 
the seas, and to lay their cries and their miseries at the 
feet of Charles V. The affair was discussed in coun- 
cil, and the representations of Casas so affected the 
emperor, that he made ordinances as severe to the per- 
secutors as favourable to the persecuted ; but these or- 
dinances were never executed, and the governors con- 
tinued to tyrannise as usual. Casas employed above fifty 
years in America, labouring with incessant zeal, that the 
Indians might be treated with mildness, equity, and hu- 
manity ; but instead of availing any thing, he drew 
upon himself endless persecutions from the Spaniards, 
and died in 1566. 

Cassan, a Christian, who renounced his religion to 
become king of Persia, died in 1304. 

CastelJ, Edmond, a divine of the seventeenth centu- 
ry, and compiler of a very learned and laborious work, 
called " Lexicon Heptaglotton." He was also an emi- 
nent assistant to Dr. Walton, in the celebrated edition 
of the " Polyglott Bible," and died in 1685. 

Cave, Dr. William, a learned divine, born 1637, died 



344 

1713. He was the author of some large and learned 
works relating to ecclesiastical history and antiquity ; 
particularly " The History of the Lives, Acts, Deaths, 
and Martyrdoms of those who were cotemporary with 
the Apostles, and of the principal Fathers within the 
first three centuries of the Church," and " Historia 
Literaria," &c. ; in which he gives an exact account of 
all who had written upon Christianity, either for or 
against it, from Christ to the fourteenth century. 

Cerinthus, a disciple of Simon Magus, about A. D. 
54, a heretic who denied the divinity of Christ. 

Chamier, Daniel, a French protestant professor of 
divinity at Montauban. He drew up the famous edict 
of Nantes, and was killed in 1621. 

Chandler, Thomas Bradbury, D. D., an eminent 
episcopal minister and writer, of Elizabethtown, New 
Jersey, published several works in defence of episco- 
pacy ; he died in 1790. 

Charles IX. ascended the throne in 1560. During 
his reign the fatal massacre of St. Bartholomew took 
place, which renders his name odious. He died in 
1574. 

Charlevoix, Peter Francis Xavier de, born in France 
in 1684; a learned Jesuit. He made a voyage to Ca- 
nada by order of the French king in 1720 ; from thence 
he passed up the great lakes and descended the Missis- 
sippi to New Orleans, then to St. Domingo, and from 
thence he returned to France. His history of New 
France or Canada, wherein the manners and customs 
of the Indians are described, is considered valuable. 

Charnock, Stephen, an eminent divine among the 
presbyterians and independents, who published his 
works in two volumes folio, and died in 1680. 

Chaucer, Geoffrey, one of the greatest and most an- 
cient of English poets, was born in London in 1328. 
In 1382, having given offence to the clergy by adopt- 
ing many of Wickliffe's tenets, he was obliged to quit 
the kingdom ; he died Oct. 25, 1400. 

Charlemagne, king of France, was consecrated em- 



345 

peror of the west by pope Leo III. ; nis conquests 
spread Christianity in the north of Europe ; he died in 
814, in the seventy-fourth year of his age. 

Chillingworth, William, a divine of the church of 
England, celebrated for his skill in defending the cause 
of protestants against papists; born at Oxford, 1602, 
died 1644. His most important work is, "A free In- 
quiry into Religion." 

Christina, queen of Sweden, and daughter of Gus- 
tavus Adolphus the Great, born Dec. 8, 1626. She 
succeeded him in the government of the kingdom in 
1633, and ruled it with great wisdom and prudence till 
1654, when she resigned it in favour of her cousin, 
Charles Gustavus. She then changed her religion for 
that of the Romish church, and retired to Rome ; yet 
upon the death of Charles Gustavus, which happened 
in 1660, she returned to Sweden, with an intent to re- 
sume the government. But this could not be admitted, 
because, by the laws and constitution of the land, Ro- 
man catholics are excluded from the crown. She died 
at Rome in 1689. 

Chubb, Thomas, born at East Harnham, near Salis- 
bury, Wilts, 1679. He was bred a glover, but became 
tolerably versed in mathematics, geography, and many 
other branches of science. But divinity, above all, was 
his favourite study ; and it is said that a little society 
was formed at Salisbury, under the management and di- 
rection of Chubb, for the purpose of debating upon re- 
ligious subjects. It appears " that he had little or no 
belief in revelation ; indeed, he plainly rejects the Jew- 
ish revelation, and consequently the Christian, which 
is founded upon it ; that he disclaims a future judgment, 
and is very uncertain as to any future state of existence ; 
that a particular Providence is not deducible from the 
phenomena of the world, and, therefore, that prayer can- 
not be proved a duty," &c. &c. He died at Salisbury 
in the sixty-eighth year of his age. • 

Clarke, Dr. Samuel, a very celebrated English phi- 
losopher and divine, born at Norwich in 1675 ; died 
May 17, 1729. His works are very numerous. 



346 

Claude, John, a French protestant, distinguished as 
an orator and writer in defence of the protestant 
church ; died in 1687. His son, Isaac Claude, publish- 
ed his works, settled at the Hague, and died in 1695. 

Clayton, Dr. Robert, a learned prelate and writer, 
bishop of Cork, in 1735 ; of Clogher, in 1745 ; died in 
1758. 

Clemens, Romanus, a father of the church, compa- 
nion of Paul, bishop of Rome, and author of an epistle to 
the Corinthians ; died A. D. 100. 

Clement VII., Julius de Medicis, an Italian, elected 
pope in 1523 ; he was besieged by Charles V., who 
plundered Rome; he excommunicated Henry VIII., 
which led to the reformation in England, and died in 
1534. 

Clement XIV., John Vincent Anthony Ganganelli, 
an Italian, raised to the popedom on the death of Cle- 
ment XIII. He suppressed the Jesuits, and died, sup- 
posed by some to have been poisoned, in 1774. 

Clovis I., founder of the French monarchy, was con- 
verted to Christianity, and died in 511. 

Cocceius or Cock, John, a native of Bremen, and He- 
brew professor there ; afterwards removed to Leyden ; 
he maintained that the Bible is mystical of Christ and 
the church : he died in 1669. 

Coke, Thomas, LL.D., a leading minister of the Wes- 
leyan Methodists, a very zealous and able divine, and a 
most excellent man, was born at Brecon, in Wales, 
educated at Jesus College, Oxford, and entered into or- 
ders in the established church. For the last twenty- 
eight years he discharged with unremitting diligence 
the extensive duties of general superintendent of the 
Methodist missions ; which so warmly engaged his ac- 
tive and incessant energies, that he many times crossed 
the Atlantic, visiting the West India islands, and travel- 
ling through the United States. He gave to the world, 
among many other works, " A Commentary on the 
Bible," in six large vols. 4to. Dr. Coke died May 3d, 
1814, on his voyage to India with six missionaries in- 
tended for Ceylon and Java. 



347 

Colet, Dr. John, a learned English divine, born in 
London in 1446, died in 1519. He founded and en- 
dowed St. Paul's school in London in 1512. He en- 
dowed it with lands and houses amounting then to 122/. 
4s. Id. per annum. 

Coligni, Gaspard de, a celebrated admiral of France, 
who bravely supported the cause of the French pro- 
testants against the duke of Guise and his adherents ; 
but after several victories gained over their persecutors, 
was at last basely assassinated by one of the domestics 
of the duke of Guise, in the beginning of the horrid 
massacre of St. Bartholomew's day, 1572. 

Collins, Anthony, an eminent writer on polemical 
subjects, and the friend and correspondent of the great 
Mr. Locke, was born at Heston, near Hounslow, in 
Middlesex, in 1676, and died 1729. He published his 
celebrated " Discourse of Free-thinking" in 8vo. 1713, 
and his " Discourse of the grounds and reasons of the 
Christian religion" in 1724 ; and wrote, besides these, 
a great many books, which were warmly attacked by 
the orthodox writers of that time. 

Colluthus, a priest of Alexandria, who maintained 
that God was not the author of the wicked ; he was con- 
demned as a heretic in 324. 

Constantine, usually called the Great, and memora- 
ble for having been the first emperor of the Romans 
who established Christianity by the civil power, was 
born at Naissus, a town of Dardania, in 272, and died 337. 
Conybeare, Dr. John, bishop of Bristol, born at Pin- 
hoe, near Exeter, in 1692, died at Bath in 1755. His 
" Defence of revealed Religion," published in 1732, 
in answer to Tindal's " Christianity as old as the Crea- 
tion," is an admirable work, and rendered eminent ser- 
vice to the church. 

Cotton, John, one of the most distinguished early mi- 
nisters of New England, born in England ; he sustained 
a high reputation for wisdom and learning ; his publica- 
tions were numerous. 

Cotton, John, son of the Rev. John Cotton, minister, 
of Plymouth, Mass., and of Charleston, South Carolina. 



348 

He was a faithful minister, and eminent for his know- 
ledge of the Indian language. He revised and superin- 
tended the printing of Eliot's Bible. He died in 1699. 

Coverdale, Miles, bishop of Exeter, in the time of 
Edward VI., was ejected from his see by queen Mary, 
and thrown into prison. Being liberated by queen 
Elizabeth, he attached himself to the puritans, and died 
in 1567, at the age of eighty-one. He assisted Tindal 
in the English version of the Bible, published in 1537, 
and afterwards revised and corrected the edition of it in 
a larger volume, with notes, in 1540. 

Coivper, William, an excellent English poet, equally 
distinguished by his genius and his virtues. He was 
born at Berkhampstead, Herts, Nov. 1731. His poems 
are various ; but the most celebrated of them is called 
" The Task ;" and the tendency of all his writings is 
to enlarge the soul to every liberal sentiment and to im- 
prove the heart. Cowper died April 25th, 1800. 

Craddock, Samuel, a learned divine, author of "A 
History of the Old and New Testament," an " Apos- 
tolical History," and "The Harmony of the Four 
Evangelists," died in 1706, aged eighty-six. The lat- 
ter of these works was revised by Dr. Tillotson, who 
preserved it from the flames in the fire of London. 

Cradock, Thomas, rector of St. Thomas, Baltimore 
count}', Maryland, published Psalms of David in he- 
roic verse in 1756. 

Courtney, William, archbishop of Canterbury, a per- 
secutor of WicklifTe and his followers, died in 1396. 

Cox, Richard, bishop of Ely, born at Whaddon, in 
Buckinghamshire, in 1499, died 1581. He was the 
chief framer of the Liturgy, and translator of the Bi- 
ble called " The Bishops' Bible," made in the reign of 
Elizabeth. 

Cranmer, Thomas, an English archbishop, memora- 
ble for having endured martyrdom in the cause of pro- 
testantism, was born at Aslacton, in Nottinghamshire, 
in 1489, and burnt at Oxford, March 21st, 1555, by 
order of queen Mary. He was an open, generous, and 
honest man ; a lover of truth, and an enemy of falsehood 



349 

and superstition ; he was gentle and moderate in his 
temper, and though heartily zealous in the cause of the 
Reformation,, yet a friend to those persons who most 
strenuously opposed it; he was a great patron of learn- 
ing and the universities, a very learned man himself, and 
author of several works. 

Crisp, Tobias, a controversial writer on divinity, and 
the great champion of Antinomianism, died in 1642. 

Cruden, Alexander, a corrector of the press, whose 
literary labours will ever entitle him to the veneration 
of all students of the sacred writings. His " Concord- 
ance of the Holy Scriptures of the Old and New Tes- 
tament" is his chief work, and a singular instance of 
indefatigable labour and perseverance in the most useful 
employment. His private character (though naturally 
liberal in the extreme) was influenced by a temporary 
frenzy, which gave a certain colour to all his actions,, 
and suggested to him many whimsical plans of refor- 
mation, hopes of superiority, and visionary views of 
ambition, which were as useless to himself as unprofit- 
able to others. Of his singularities, however, which 
were many, the tendency was uniformly virtuous. He 
was born at Aberdeen in 1701, and was found dead 
on his knees, apparently in the posture of prayer, at 
his lodgings in Islington, on the morning of Nov. 1st, 
1770. 

Cudworth, Ralph, an eminent English divine, was 
born at Aller, in Somersetshire, 1617, and died 1688. 
He was a man of very extensive learning, excellently 
skilled in the learned languages and antiquity, a good 
mathematician, a subtle philosopher, and a profound 
metaphysician. His great work, " The True Intellec- 
tual System of the Universe," was published in folio, 
1678. 

Cuerenhert, Theodore Van, a native of Amsterdam, 
distinguished for science ; but especially for maintain- 
ing that a Christian should not enter a place of worship : 
he died in 1590. 

Cumberland, Dr. Richard, a very learned English 
divine, and bishop of Peterborough, born in London 
30 



350 

in 1632, died in 1718. He had studied mathematics 
in all its branches, and the Scriptures in their original 
languages. His book " De Legibus Naturae" is his 
capital work, and will always be read while sound rea- 
soning shall continue to be thought the best support of 
religion. 

Cyprian, Thascius Caecilius, bishop of Carthage, a 
principal father of the Christian church, born at Car- 
thage, in Africa, about the beginning of the third cen- 
tury, and beheaded there. (See page 58.) 

Cyril, of Jerusalem, one of the fathers, died in 386. 

Cyril, made bishop of Alexandria in 412, died 444. 
His works are voluminous, and have been often printed. 

Cyrill, Lurcar, bishop of Alexandria and patriarch 
of Constantinople, strangled for attempting to reform the 
clergy, in 1638. 

D 

Dalmatin, George, a Lutheran minister of Layback, 
who translated the Bible into the Sclavonian language, 
in the 16th century. 

Dalmatius, a bishop of Cyzicum, who attended the 
council of Ephesus, and wrote the acts of the synod of 
Nice. 

Damascenus, John, an illustrious father of the church, 
in the eighth century. He died about 750, leaving many 
compositions of various kinds behind him. 

Davenport, John, born in Coventry, Eng., in 1597. 
Being a nonconformist, he was persecuted, and was 
obliged to retire to Holland, from whence he came to 
America. He was the first minister of New Haven, 
Connecticut, and one of the founders of the colony of 
that name, where he endeavoured to establish a civil 
and religious liberty more strictly in conformity to the 
word of God than he had seen exhibited in any part of 
the world. After remaining in New Haven about thirty 
years, he was invited to become the pastor of the first 
church in Boston ; he accepted the call, and died in 
that place in 1670. 



351 

David, St., the patron of Wales, was a native of 
Bangor, where he was educated in the fifth century. 
He was buried at St. David's cathedral. 

David, de Dinant, taught in the thirteenth century 
that God was originally matter. 

David, George, a most extraordinary heretic, son of 
a waterman at Ghent, and bred a glazier, or, as some 
say, a glass painter. He began about 1525 to preach 
such whimsies as these ; namely, that he was the true 
Messiah, the third David, nephew of God, not after the 
flesh, but after the spirit. A persecution being com- 
menced against him and his followers, he fled, first to 
Friesland, and from thence to Basil, where he lurked 
under the name of John Bruck, and died in that city in 
1556. 

David el David, a Persian Jew in the twelfth century, 
who pretended to be the Messiah. 

Davidis, Francis, a Hungarian, who changed his re- 
ligion four times, and finally declared that no worship 
was due to Christ; he died in prison in 1579. 

Daille, John, a minister of the church of Paris, and 
one of the ablest advocates the protestants ever had, 
was born at Chatelherault in 1594. In 1628 he wrote 
his celebrated work " Of the Use of the Fathers," 
which Bayle has pronounced a masterpiece. 

Davies, Samuel, president of Princeton College, New 
Jersey ; eminent as a preacher ; published several ser- 
mons still much admired ; he died in 1761. 

Delaune, Thomas, wrote in 1683, " Plea for Non- 
conformity," which gave so much offence that he was 
cast into prison, where he died. 

Diaz, John, a Spaniard who embraced the doctrines 
of Luther, for which his brother, Alphonsus, a violent 
Catholic, hired an assassin to dash out his brains, in 
1546. 

Dickinson, Jonathan, first president of New Jersey 
College ; he published several sermons besides some 
miscellaneous works, and died in 1747. 

Dioclesian, Caius Valerius, a Roman emperor, 
whose bloody persecution of the Christians forms a 



352 

chronological era, called the Era of Dioclesian, or the 
Martyrs. It commenced August 29th, A. D. 284. Di- 
oclesian was born 233, and died 313. 

Diodati, John, a famous minister and professor of 
theology at Geneva, born at Lucca in 1579, died at Ge- 
neva in 1652. He is distinguished by translations of 
" The Bible into Italian," " The Bible into French," 
and of " Father Paul's history of the Council of Trent 
into French." 

Dionysius, bishop of Rome, condemned the heresy 
of the Sabellians in a full synod, died in 269. 

Bodd, Dr. William, an ingenious divine of unfortu- 
nate memory, was born in 1729, at Bourne, in Lincoln- 
shire, Eng. In 1753 he received orders ; and being 
settled in London, soon became a popular and celebrated 
preacher. He obtained several lectureships, and advanced 
his theological character greatly by an almost uninter- 
rupted publication of sermons and tracts of piety. In 
1766 he took the degree of LL.D. at Cambridge, hav- 
ing been made a chaplain to the king some time before. 
Becoming deeply involved in debt by his extravagant 
manner of living, in an evil hour he signed a bond which 
he had forged as from his pupil, Lord Chesterfield, for 
the sum of 4200/., and upon the credit of it obtained a con- 
siderable sum of money ; but detection instantly follow- 
ing, he was committed to prison, tried, and convicted 
at the Old Baily, Feb. 24th, and executed at Tyburn, 
June 27th, 1777. 

Doddridge, Dr. Philip, an eminent dissenting minis- 
ter, born in London, in 1702, died 1751. He was twen- 
ty-one years pastor of a church at Northampton ; direct- 
or of a flourishing academy; and author of many ex- 
cellent writings ; in which his pious, benevolent, and 
indefatigable zeal to make men wise, good, and happy, 
is every where manifest. He left majw works behind 
him ; the principal of which are " The Rise and Progress 
of Religion in the Soul, illustrated in a course of serious 
and practical addresses suited to persons of every cha- 
racter and circumstance ;" and " The Family Exposi- 
tor, containing a version and paraphrase of the New 



353 

Testament, with critical notes, and a practical improve- 
ment of each section," in six vols, quarto* 

Dominies, Mark Anthony de, archbishop of Spalato, 
in Dalmatia, in the sixteenth century. He wrote against 
the papal power, turned protestant, then again turned 
Catholic. He was suspected, seized, and imprisoned. 
After his death, his body was dug up and burned as a 
heretic, in 1645. 

Donatus, a bishop of a religious sect in Africa, who 
began to be known about the year 329, and greatly con- 
firmed his faction by his character and writings. He 
was a man of great parts and learning, but withal so 
prodigiously haughty, that he treated all mankind with 
contempt. The Donatists affirmed baptism in other 
churches to be null and of no effect : while other 
churches allowed it to be valid in theirs ; from which 
they inferred, that it was the safer to join that commu- 
nity where baptism was acknowledged by both parties 
to be valid, than that where it was allowed to be so only 
by one. 

Boring, or Dorink, Matthias, a German Franciscan, 
who, in his writings, inveighs against the vices of the 
popes and cardinals. He was the forerunner of Luther, 
and died in 1494. 

Drownham, John, an English divine, author of a well- 
known pious work, called " The Christian Warfare ;" 
died in 1644. 

Drelincourt, Charles, minister of the church of Paris, 
born at Sedan 1595, and died 1669. His " Consola- 
tions against the Fears of Death" have, of all his works, 
been the most frequently reprinted; having passed 
through above forty editions, and been translated into 
several languages. His " Charitable Visits," in five 
volumes, have served for a continual consolation to pri- 
vate persons, and for a source of materials and models 
to ministers. He published three volumes of sermons ; 
in which, as in all the forementioned pieces, there is a 
wonderful vein of piety, which is very affecting to reli- 
gious minds. 

Drexelius, Jeremiah, a Jesuit of Augsburgh, author 
30* 



354 






of a curious poem on hell torments, in which he calcu- 
lates how many souls can be contained in a given space ; 
he died in 1638. 

Duppa, Brian, bishop of Winchester, born at Lew- 
isham, in Kent, 1588-9. This bishop is deservedly 
remembered for his numerous charitable institutions ; 
among which is to be remembered an alms-house at 
Richmond, on the gate of which is this inscription ; 
" I will pay my vows which I made to God in my 
trouble," &c. He died in 1662. 

Dwighf, Timothy, D.D. LL.D., was born at North- 
ampton, Mass., 1752. "As a poet, philosopher, and 
divine, he had few equals ; as president and professor 
of divinity in Yale College he stood unrivalled, both for 
his talents as an instrueter, and for eloquence as a di- 
vine." His system of theology has been frequently 
republished in Europe ; he died in 1817. 

Dyer, William, a nonconformist of England, who 
turned quaker. He wrote much after the manner of 
Bunyan, and died in 1696. 

E. 

Ebion, a Stoic philosopher, father of the sect of the 
Ebionites, who denied the miraculous conception and di- 
vinity of Christ, flourished about A.D. 72. 

Eckius, John, a learned German divine and contro- 
versial writer, born in 1483, died in 1543. He is chiefly 
memorable for his disputations with Luther and Me- 
lancthon. 

Edwards, Jonathan, a celebrated American divine, 
and a most acute metaphysician, was born at East Wind- 
sor, Connecticut, Oct. 5. 1703. His uncommon genius 
discovered itself early, and while yet a boy he read 
Locke on the human understanding with a keen relish. 
Though he took much pleasure in examining the king- 
dom of nature, yet moral and theological researches 
yielded him the highest satisfaction. He was not only 
distinguished for his vigour and penetration of mind, 
but also for his Christian virtues. In 1727 9 he en- 
tered the pastoral office in Northampton, Mass. where he 






355 

he preached the gospel about twenty-four years. In 
1751 he succeeded the Rev. Mr. Sergeant as mission- 
ary to the Indians at Stockbridge, Mass. He continued 
here six years, preaching to the Indians and white peo- 
ple. During this time he found leisure for prosecuting 
his theological and metaphysical studies, and produced 
works which have distinguished his name. In January, 
1758, he accepted the office of president of the college 
of New Jersey. Before he had fully entered upon the 
duties of his station, he was inoculated with the small 
pox, which Avas the cause of his death, March 22d, 
1758. His most celebrated works are " On Original 
Sin" " Freedom of the Will," " Treatise on Reli- 
gious Affections" &c. His essay on the freedom of 
the will is considered by many as one of the greatest 
efforts of the human mind. 

Edwards, Jonathan, D.D., president of Union Col- 
lege, New York, was the son of the preceding, and was 
likewise distinguished as a scholar and able theologian ; 
he died in 1801. 

Egede, Paul, bishop of Greenland, was born in the 
year 1708, and at twelve years of age was an active as- 
sistant to his father, the celebrated Hans (or John) 
Egede (to whom Denmark is indebted for its colony in 
Greenland), having accompanied him on his voyage 
thither in 1720. His zeal for the conversion of the 
Greenlanders to Christianity, exerted with unabated ar- 
dour through the course of a long life, both during his 
residence in their country, and after his quitting it, is 
strongly displayed in his " Account of Greenland," 
published shortly before his death, which happened 
June 3d, 1789. 

Eliot, John, (see page 232.) 

Elliot, Caleb, a visionary enthusiast, who starved him- 
self, near Modbury, in Devonshire, Dec. 14th, 1789. It 
is imagined that he meant to have fasted forty days, as 
he actually lived sixteen without food of any kind, hav- 
ing refused all sorts of sustenance. 

Engelbrecht, John, a German Lutheran, of Bruns- 
wick, who maintained doctrines similar to those 



356 

which Swedenborg has since promulgated ; he died in 
1641. 

Ephreni, St., an eminent Christian writer of the fourth 
century. Photius tells us that he wrote above one 
thousand orations, and that himself had seen forty-nine 
of his sermons ; and Sozomen observes that he com- 
posed three hundred thousand verses. His works were 
so highly esteemed that they were publicly read in the 
churches after the Scriptures. St. Ephrem was a man 
of the strictest severity of morals ; and so strict an ob- 
server of chastity, that he avoided even the sight of a 
woman. He died in 378. 

Erasmus, Desiderius, born at Rotterdam in 1467, 
died at Basil 1536. He was a most learned man, and 
spent his life in promoting literature and true piety. 
He was cotemporary with Luther, and assisted the 
Reformers by his writings. 

Eunomius, heresiarch of the fourth century, bishop 
of Cyzicum, and founder of the sect that have since 
been called Eunomians. He died very old, about 394, 
after having experienced a great variety of sufferings. 
Eunomius wrote many things, and his writings were 
so highly esteemed by his followers, that they thought 
their authority preferable to that of the gospel. His 
doctrines were, that " there is one God, uncreate, and 
without beginning; who has nothing existing before 
him, for nothing can exist before what is uncreate ; nor 
with him, for what is uncreate, must be one ; nor in 
him, for God is a simple and uncompounded being. 
This one simple and eternal being is God, the creator 
and ordainer of all things : first, indeed, and principally 
of his only begotten Son, and then, through him, of all 
other things ; for God begot, created, and made the 
Son only, by his own direct operation and power, be- 
fore all things and every other creature ; not producing, 
however, any other being like himself, nor imparting 
my of his own proper substance to the Son ; for God 
is immortal, uniform, indivisible, and therefore cannot 
communicate any part of his own proper substance to 
another," &c. 



357 

Euphrates, a heretic, of the second century, who 
maintained that our first parents were deceived by Christ 
in the form of a serpent. 

Eutychius, a Christian author, patriarch of Alexan- 
dria, was born at Cairo, in Egypt, in 876, and became 
eminent in the knowledge of physic. He wrote annals 
from the beginning of the world to the year 900 ; in 
which may be found many things which occur nowhere 
else ; but certainly many more which were collected 
from lying legends, and are entirely fabulous. He died 
in 950. 

Eutyches, an abbot of Constantinople, who maintained 
that Christ's body was an aerial form, and therefore not 
human. 

Euzorius, a deacon of Alexandria, deposed and con- 
demned by the council of Nice for adhering to Arius ; 
he baptized Constantius, and died in 376. 



Far el, William, an able reformer, born 1489. Being 
driven from Paris, as a protestant, he went to Stras- 
burgh, Geneva, Basil, and Neufchatel, where he preach- 
ed the doctrines of the reformation with zeal, ability, 
and success, although opposed with ridicule and abuse. 
He was the associate of Calvin, and died in 1565. 

Feijoo, Benedict Jerome, a Spanish benedictine, who 
attempted by his writings to expose the ignorance of 
the clergy and the inutility of pilgrimages, &c. He died 
in 1765. 

Felix, Minutius, a father of the primitive church, 
who flourished in the third century, about the year 220. 
He wrote a very elegant dialogue in defence of the 
Christian religion, entitled " Octavius." 

Fenelon, Francis de Salignac de la Motte, archbishop 
of Cambray, born at the castle of Fenelon, in the pro- 
vince of Perigord, 1651, died 1715. He wrote many 
works ; but what has gained him the greatest reputation 
is his " Telemachus." He published another consi- 
derable work, entitled, " A demonstration of the Being 
of God, grounded on the knowledge of nature and 



35S 

suited to the meanest capacity ;" which is one of the 
best books that is written in French upon that subject. 

Ferrar, Robert, bishop of St. Davids, was burnt as a 
heretic in the reign of Mary, in 1555. 

Finley, Samuel, D. D., a native of Ireland, and presi- 
dent of New Jersey College ; he was much distinguish- 
ed for his piety ; published many sermons, and died 
in 1766. 

Fisher, John, bishop of Rochester, and martyr to 
popery, born in 1459, was beheaded for denying the 
king's supremacy, in 1535. His death was hastened 
by an unseasonable honour paid him by pope Paul III., 
who in May, 1535, created him cardinal priest. When 
the king heard of it, he said, in a great passion, " Well, 
let the pope send him a hat when he will ; Mother of 
God, he shall wear it on his shoulders then, for I will 
not leave him a head to set it on." Fisher was said to 
be a man of integrity, deep learning, sweetness of tem- 
per, and greatness of soul. 

Fisher, Mary, an enthusiastic quakeress of the seven- 
teenth century, who went to Constantinople to convert 
the grand seignior. Mahomet, after hearing her patient- 
ly, sent her back to her own country in safety. 

Flavel, John, an English divine, educated at Oxford, 
was ejected from his living at Dartmouth, and after- 
wards restored by Charles I. ; he died in 1692 

Fleetwood, William, bishop of Ely, born in the tower 
of London in 1656 ; died in 1723. His most cele- 
brated work is "An Essay upon Miracles." Bishop 
Fleetwood's character was great in every respect. As 
for his accomplishments, he was incontestably the best 
preacher of his time ; and for occasional sermons may 
be considered as a model. 

Flemming, Richard, prebendary of York and bishop 
of Lincoln, was the founder of Lincoln College, Ox- 
ford , he died in 1431. 

Fletcher, John de la, vicar of Madeley, a learned and 
pious divine, in connexion with Mr. Wesley, the founder 
of Methodism, celebrated for his work entitled " Checks 
to Antinomianism" He died in 1785 



I 



359 

Fordyce, Dr. James, many years a very popular and 
eloquent preacher among the protestant dissenters ; 
born at Aberdeen in 1720, died in 1796, leaving behind 
him some excellent moral and religious publications ; 
particularly, " Sermons to Young Men and Women." 

Formosus, bishop of Porto, and pope after Stephen 
V., in 891. His unpopularity was such, that his body 
was dragged from its grave by the populace and thrown 
into the Tyber. 

Foster, Dr. James, an English dissenting minister, 
born in 1697. He published a "Defence of the Use- 
fulness, Truth, and Excellency of the Christian Reve- 
lation," against Tindal's " Christianity as old as the 
Creation." This defence is written with great force 
of argument, and, as he said, was spoken of with great 
regard by Tindal himself. He died in 1753. 
♦ Fothergill, Samuel, was eminent as a preacher among 
the Quakers. He travelled over Great Britain and 
North America to propagate his doctrines, and died in 
1773. 

Fox, Edward, an eminent statesman, almoner to Hen- 
ry VIII., and bishop of Hereford. He was the princi- 
pal pillar of the reformation as to the politic and pruden- 
tial part of it ; being of more activity, and no less abili- 
ty, than Cranmer himself; but he acted more secretly 
than Cranmer, and by that means did not bring himself 
into danger of suffering on that account. He was born 
in Gloucestershire, and died in 1538. 

Fox, John, an English divine, born at Boston, in Lin- 
colnshire, in 1517, the very year that Luther began to 
oppose the errors of the church of Rome ; he died in 
1587. He is distinguished for his " History of Chris- 
tian Martyrdom," a work which cost him above eleven 
years' close application and study. 

Fox, George, the founder of the English Quakers, 
was born in 1624, and died in 1690. Being, as he 
believed, divinely illuminated, he commenced preach- 
ing. His wife Margaret, being under the same per- 
suasion, shared in his ministerial functions. (See page 
224.) 



360 

Francis, of Paulo, a Romish saint canonized by pope 
Leo X., was the founder of the Minins, and celebrated 
for his austerities ; he died in 1507. 

Francis, of Assissi, a great saint of the Romish 
church, and founder of one of four orders of mendicant 
friars, born in 1182. He was the son of a merchant, 
whose profession he followed till 1206; at which time 
he became so strongly affected with religious truth 
that he resolved to retire from the world. He pre- 
vailed with great numbers to devote themselves, as he 
had done, to the poverty enjoined by the gospel ; and 
drew up an institute, or rule for their use, which was 
approved by the Roman Pontiffs. Francis was canon- 
ized by pope Gregory IX. the 6th of May, 1230 ; and 
October the 4th, on which his death happened, in 
1226, was appointed as his festival. His order soon 
rose to great splendour, and has done prodigious service 
to the Roman pontiffs. 

Francis de Sales, a Romish saint, was bishop of Ge- 
neva and founder of the order of the visitation. It is 
stated by the catholics that he converted seventy thou- 
sand protestants before his death, which happened in 
1662. He was canonized by pope Alexander VI. 

Frederick 1st, king of Denmark, distinguished him- 
self by his wisdom, prudence, and by the utility of his 
public measures, particularly in introducing Lutheran- 
ism among his subjects. He died in 1533. 

Frederic, surnamed the Wise, elector of Saxony, was 
the friend of the emperor Maximilian, and might have 
succeeded him had he not declined. He was the firm 
and zealous friend of Luther and the reformation, and 
died in 1526. 

Frecke, William, born in 1664. He wrote, among 
other things, " A Dialogue by way of question and an- 
swer, concerning the Deity," and " A brief and clear 
confutation of the doctrine of the Trinity ;" which two 
pieces, being laid before the House of Commons, were 
voted to be burnt, as containing much blasphemy, and 
accordingly were so : the author being afterwards fined 
^6500, and obliged to give security for his good behaviour 



361 

for three years, and to make a recantation in the four 
courts in Westminster-hall. 

Fust, or Faustus, John, a citizen of Mentz, and one 
of the earliest printers. He had the policy to conceal 
his art ; and to this policy we are indebted for the tra- 
dition of " The Demi and Dr. Faustus" handed down 
to the present time. At about 1460 he associated with 
John of Guttenburg ; their types were cut in wood, 
and fixed, not moveable as at present. Having printed 
off a considerable number of copies of the Bible, to imi- 
tate those which were commonly sold in manuscript, 
Fust undertook the sale of them in Paris, where the art 
of printing was then unknown. As he sold his printed 
copies for sixty crowns, while the scribes demanded five 
hundred, this created universal astonishment ; but when 
he produced copies as fast as they were wanted, and 
lowered the price to thirty crowns, all Paris was agita- 
ted. The uniformity of the copies increased the wonder ; 
informations were given in to the police against him as 
a magician ; his lodgings were searched, and a great 
number of copies being found, they were seized : the 
red ink with which they were embellished was said to 
be his blood ; it was seriously adjudged that he was in 
league with the devil ; and if he had not fled, most 
probably would have shared the fate of those whom ig- 
norant and superstitious judges condemned in those 
days for witchcraft. Fust died at Mentz in 1466. 

G. 

Gale, John, a learned divine among the Baptists, 
born at London in 1680. He is chiefly known for his 
writings against " Wall's defence of Infant Baptism," 
and died in 1721. 

Ganganelli, John Vincent Antony, was born in 
1705, the son of a physician ; and from being a petty 
monk of the order of St. Francis, ascended to the pa- 
pacy May 19th, 1769, when he assumed the name of 
Clement XIV. Thus becoming sovereign pontiff in the 
most critical and tempestuous times. In his commerce 
31 



362 

with the world, he practised the humility of a Francis- 
can monk ; but on occasions of splendour he sustained 
the papal grandeur with appropriate magnificence. 
The most striking incident of his life was his being 
the instrument, under Providence, of annihilating the 
mighty order of the Jesuits. To the resentment of 
that order it is supposed he at last fell a sacrifice, his 
robust constitution and regularity of life seeming to 
promise him a much longer period than sixty-nine 
years ; for he died in 1774, poisoned, as is supposed, in 
the sacrament ; he himself declaring his suspicions be- 
fore he died, and all the after symptoms strongly con- 
firming the same. 

Gano, John, minister in New York, collected the 
first Baptist society in that city, and was ordained its 
minister in 1762. He distinguished himself in the 
American war in the capacity of a chaplain to the army. 
He left his society in New York in 1788, and removed 
to Kentucky, where he died in 1804. 

Garasse, Francis, a Jesuitical writer, and author of 
the enmity between the Jesuits and Jansenists in the 
church of Rome, was born at Angouleme, in 1585, and 
died in 1631. 

Gardiner, Stephen, bishop of Winchester and chan- 
cellor of England, was born at Bury St. Edmonds, in 
Suffolk, 1483. His character as a minister is to be 
drawn from the general histories ; he had a large por- 
tion of haughtiness, boundless ambition, and deep dis- 
simulation ; for he looked on religion as an engine of 
state, and made use of it as such. He died in 1555. 

Gastmid, Francis, an ecclesiastic of Aix; he insulted 
the bishop of Marseilles in his writings, and was denied 
the honours of sepulture ; he died in 1732. 

George, the Cappadocian, Arian bishop of Alexan- 
dria, was assassinated, in consequence of his oppres- 
sion, in 361. 

Gerard, Balthazar, the assassin of William I., prince 
of Orange, whom he shot through the head with a pis- 
tol as he was going out of his palace at Delft. His 
sentence was the same as that of Damien ; and this 



363 

fanatic died, in his own conceit, a martyr to the church 
of Rome, 1584. 

Germanus, bishop of Cyzicum, made patriarch of 
Constantinople, and was degraded for supporting image 
worship ; he died in 740. 

Giafar, or Sadek, the Just, a Mussulman doctor who 
wrote a book on prophecies, &c, died at Medina in 764. 

Giahedk, or Large Eyed, the head of the Montazalis, 
a sect who united religion and philosophy. 

Gibieuf, William, a priest, who wrote a book on the 
liberty of God and the Creator, a work of great merit ; 
he died in 1650. 

Giles, John, or iEgidius, the first Englishman on 
record entered among the Dominicians ; he lived in the 
thirteenth century. 

Gill, Dr. John, an eminent English Calvinistic di- 
vine, a learned orientalist and voluminous writer on 
theological subjects, born 1697, and died in London 
1771. His greatest work is a " Commentary on the 
Bible." He was a Baptist in sentiment. 

Gilpin, Bernard, an eminent English divine and re- 
former, born in 1517, died 1583. 

Giraldus, Cambrensis, an ancient British historian, 
who died about the latter end of the twelfth century, 
having written a " History of the World," in which 
his information respecting ecclesiastical affairs is very 
valuable. 

Glain, N. Saint, a zealous protestant, born at Limo- 
ges about 1620, remarkable for having been, by reading 
of Spinoza's book, changed into as zealous an atheist. 

Glass, John, a Scotch divine, who, in 1727, pub- 
lished a treatise to prove that the civil establishment of 
religion was inconsistent with Christianity ; for this he 
was deposed, and became the father of a new sect, 
called in Scotland, Glassites, and in England, Sande- 
manians. He was born at Dundee in 1698, and died 
in 1773. 

Glynn, Robert, a native of Cambridge, author of the 
Day of Judgment, a poem of great merit ; he obtained 
the prize at Cambridge, and died in 1800 



364 

Godfrey of Bouillon, a most celebrated crusader and 
victorious general ; he took Jerusalem from the Turks 
in 1099, and was proclaimed king; but his piety, as 
historians relate, would not permit him to wear a dia- 
dem of gold in the city where his Saviour had been 
crowned with thorns : he died in 1100. 

Goodwin, Thomas, a puritanical divine, one of the 
members of the assembly of divines at Westminster, 
and author of theological works ; he died in 1679. 

Goodwin, John, a most acute and subtle controver- 
sialist of the seventeenth century. He wrote a vindi- 
cation of the death of Charles I., which at the restora- 
tion was burnt by the common hangman. He was ex- 
cepted out of the act of the common indemnity, and 
died soon after. His works are numerous, but mostly 
in support of Arminian doctrines. 

Gratian, a monk of Tuscany, in the twelfth century ; 
he was employed twenty-four years in reconciling the 
contradictory canons one to another. 

Gregory IX., Ugolin, elected pope in 1227. He ex- 
cited the Christian princes to undertake a crusade, and 
died in 1241. 

Gregory X., Theobald, summoned a general council 
at Lyons, and endeavoured to heal all schisms in reli- 
gion ; he died in 1276. 

Gregory, Dr. John, an eminent physician and moral 
writer. Those writings by which he is best known 
are, " A comparative View of the state of Man and other 
Animals," and " A Father's Legacy to his Daughters :" 
he died in 1773. 

Gregory, Nazianzen, patriarch of Constantinople, 
born in 324, died in 389. He was one of the ablest 
champions of the orthodox faith concerning the Trin- 
ity, whence he had the title given him of " The Di- 
vine," by unanimous consent. 

Gregory, Theodorus, bishop of Neo Cesarea, sur- 
named Thaumaturgus, a disciple of Origen, and fa- 
mous for his conversion of the Gentiles ; he died about 
265. 

Gua de Malves, John Paul de, a French ecclesiastic, 



365 

who first conceived the idea of an encyclopedia, which 
was executed by d'Alembert : he died in 1786. 

Guillelma, of Bohemia, the foundress of an infamous 
sect which started up in Italy in the thirteenth cen- 
tury, and which, under the mask of devotion, used to 
practise all mariner of lewdness. Guillelma imposed 
so effectually upon the world by a show of extraordi- 
nary devotion all her lifetime, that she was not only 
reputed holy at her death, but also revered as a saint a 
considerable time after it. However, her frauds, 
and the delusions she had employed, were at last dis- 
covered ; upon which her body was dug up and burnt 
in 1300 She died in 1281, and had been buried in 
Milan. 

Guise, Henry, duke of, memorable in the history of 
France as a gallant officer; but an imperious, turbulent, 
and seditious subject, Avho placed himself at the head 
of an armed force, and called his rebel band the 
League : the plan was formed by the cardinal, his 
younger brother ; and, under the pretext of defending 
the Roman catholic religion, the king Henry III., and 
the freedom of the state, against the designs of the 
French protestants, they carried on a civil war, mas- 
sacred the Huguenots, and governed the king. He 
was privately assassinated Dec. 23d, 1558, in the thir- 
ty-eighth year of his age, by the order of the king. 
His brother, the cardinal, shared the same fate the next 
day. 

Gustavus Adolphus was the greatest king Sweden 
ever had. He protected the Lutherans in Germany, 
and by his victories greatly humbled the catholic pow- 
ers. He was slain in battle, A. D. 1663, in the thirty- 
seventh year of his age. 

H. 

Hakem, the third of the Fatimite caliphs, was a vio- 
lent persecutor of the Christians and Jews, and pre- 
tended to be the visible image of God. He was assas- 
sinated by the intrigues of his sister, in 1021. 

Hacket, William, an English fanatic, in the reign of 
31* 



366 

Elizabeth. He was hung and quartered for blasphemy, 
in 1592. 

Hakewell, George, a learned divine, born at Exeter 
in 1579, died in 1649. His principal work is "An 
Apology or Declaration of the Power and Providence 
of God in the government of the World," proving that 
it doth not decay, &c. 

Hali-Beigh, a Polander, whose original name was 
Bobowski. Being taken by the Tartars while a child, 
he was sold to the Turks, who educated him in their 
religion. He acquired the knowledge of seventeen 
languages, and became interpreter to the grand seignior : 
translated into the Turkish language the catechism of 
the church of England, and all the Bible : composed a 
Turkish Grammar and Dictionary, and other things 
which were never printed. His principal work is " A 
Treatise upon the Liturgy of the Turks, their Pilgrim- 
ages to Mecca, their Circumcision and manner of visi- 
ting the sick." He died in 1875. 

Hammond, Dr. Henry, a learned English divine and 
commentator, born at Chertsy in 1605, died in 1660. 
His chief works are a " Practical Catechism;" a " Pa- 
raphrase and Annotations on the New Testament;" 
and a " Paraphrase and Commentary on the Old 
Testament;" of which he only published the Psalms, 
and went through a third part of the book of Proverbs. 

Hani/ah, a saint among the Mussulmans, the head of 
all their sects ; he died at Babylon. 

Harmer, Thomas, an eminent dissenting divine and 
critical writer on Biblical literature, born at Norwich in 
1715, was fifty-four years pastor of a congregation at 
Wattesfield, in Suffolk, and died in 1788. 

Umvley, Gideon, many years a missionary to the 
Stockbridge, Mohawk, and Oneida Indians, and emi- 
nently useful to them : he died in 1807. 

Heckewelder, John, a native of England, was for 
many years a Moravian missionary among the Dela- 
ware Indians, and author of an account of the manners 
and customs of the Indian tribes which once inhabited 
Pennsylvania ; he died in 1823. 



367 

Heber, Reginald, lord bishop of Calcutta. He died 
suddenly at Trichinopoly, a town in Hindoostan, April 
3d, 1826, aged forty-three, in the third year of his epis- 
copate, universally lamented. He was the author of 
a number of beautiful poetic compositions. 

Helena, St., the mother of Constantine the Great, 
was distinguished for her piety and Christian charity, 
and as the founder of several churches. She died in 328. 

Heloise, the concubine, and afterwards wife of Peter 
Abelard ; a nun, and afterwards prioress of Argentuil ; 
and lastly, abbess of the Paraclete ; she was born about 
the beginning of the twelfth century, and died 116*4. 

Henry IV., king of France, was born at Pau, in 
1553. His right to the throne was disputed, because 
he was a protestant ; but after the massacre of St. Bar- 
tholomew, he signalized himself against the leaguers; 
and Henry III. dying, he succeeded him in opposition 
to Cardinal, de Bourbon. In 1589, with four thousand 
men he defeated thirty thousand, commanded by the 
duke of Mayenne, &c. He embraced the Catholic re- 
ligion afterwards, and was crowned. He also defeated 
eighteen thousand Spaniards, in Burgundy, and reduced 
the leaguers to their duty, whom he pardoned. A 
young scholar, John Chastel, would have struck him 
in the mouth with a knife, but missed him ; the king 
said, "And is it so that the Jesuits must be condemned 
by my mouth ?" and thereupon they were banished. A 
protestant minister told him, "He denied God with his 
mouth, and therefore he was struck there ; but if he 
denied him in his heart, the next stroke might be there- 
abouts, too." He concluded a peace with Spain, and 
an agreement with Savoy, in 1601 ; and was stabbed 
with a knife by Ravillac, in his coach at Paris, May 
14th, 1610. 

Henry I., king of England, and duke of Normandy, 
was the third son of William the Conquerer, and as- 
cended the throne in 1100. Although absolute in pow- 
er, he reigned with wisdom, opposed the encroachments 
of the church of Rome, abolished the curfew, regulated 



368 

the weights and measures of his kingdom, and laid the 
foundation of that liberty of which Englishmen are so 
justly proud ; he died in 1185. 

Henry VIII., son and successor of Henry VII., as- 
cended the throne in 1509, at the age of eighteen. Al- 
though for a short time popular, he soon, by his arbi- 
trary and capricious conduct, proved himself a tyrant. 
He obtained the title of defender of the faith from the 
pope by opposing Luther. He afterwards quarrelled 
with the pope, who refused to divorce him from his 
wife, and renounced his authority, and declared himself 
head of the church, thus introducing the reformation 
into England. He was six times married ; two of his 
wives perished on the scaffold, and two others were 
divorced. Although benefits resulted from his reign, 
he must be detested for his tyranny and oppression ; he 
died in 1547. 

Henry, Matthew, an eminent dissenting teacher and 
voluminous writer, born 1662, died in 1714. His best 
known work is his "Exposition of the Bible." 

Hervey, James, an English divine, of exemplary vir- 
tue and piety, born at Hardingstone, in Northampton- 
shire, in 1714, died in 1758. His chief writings are 
"Meditations and Contemplations;" "Remarks on 
Lord Bolingbroke's Letters on the study and use of 
History;" and " Theron and Aspasia, or a series of 
Dialogues and Letters on the must important subjects." 

Hiacoomes, the first Indian in New England con- 
verted to Christianity, and minister at Martha's Vinyard ; 
he died in 1690. 

Hicks, Elias, a preacher among the Friends or Qua^- 
kers. He was the founder of the sect in that society 
called Hicksites. He was born in Hempstead, Long 
Island, N. Y., on the 19th of March, 1748, and died in 
Jericho, Long Island, February 27th, 1830. 

Hieronemus, or, as he is commonly called, Jerome, 
a very celebrated father of the church, born about 329, 
died in 420. (See page 58.) 

Hoadly, Bemamin, bishop of Winchester, born at 



369 

Westerham, in Kent, 1676, died in 1761. Preaching 
against what he considered as the inveterate errors of 
the clergy, among other discourses, one was upon these 
words, " My kingdom is not of this world j" which 
producing the famous " Bangorian controversy ," as it 
was called, employed the press for many years. 
Hoadly contended that the clergy had no pretensions to 
temporal jurisdictions ; but that temporal princes had a 
right to govern in ecclesiastical politics ; and by this 
means he drew on himself the indignation of almost all 
the clergy. These disputes, however, have long since 
subsided. 

Hobbes, Thomas, born at Malmsbury, in 1588, died 
in 1679. He published many works, but there have 
been few persons whose writings have had a more per- 
nicious influence in spreading irreligion and infidelity 
than Hobbes , and yet none of his treatises are directly 
levelled against revealed religion. 

Hooker, Thomas, was born in Leicestershire, Eng- 
land, 1586, and educated at Emanuel College, Cam- 
bridge ; he preached in London and Chelmsford with 
great success. On account of the persecution which 
raged he came to New England, and was the first mi- 
nister of Cambridge, Mass. He was one of the found- 
ers of the colony of Connecticut, where he removed 
with his people in 1636, travelling through the wilder- 
ness with no other guide but a compass. He published 
many sermons and treatises, which were much admired. 
He died July 7th, 1647. As he lay dying, one of his 
friends that stood by his bedside observed to him, that he 
now was going to receive the reward of all his labours ; 
" Brother," said he, " I am going to receive mercy" 

Hooper, John, bishop of Gloucester, was born in 
Somersetshire, in 1495. In the persecution under Mary, 
refusing to recant his opinions, he was burned in the 
city of Gloucester, and suffered death with admirable 
constancy, in 1555. 

Hopkins, Samuel, D. D., a distinguished divine, was 
born in Waterbury, Conn., Sept. 17th, 1721. He died 
in Newport, R. I., Dec. 20th, 1803, where he had 



370 

preached many years. He maintained in his writings 
that holiness consists in disinterested benevolence, and 
sin in selfishness. His peculiar sentiments are distin- 
guished by the term Hopkinsianism. 

Home, George, bishop of Norwich, born at Otham, 
in Kent, 1730, and died in 1792. This divine united, 
in a remarkable degree, depth of learning, brightness 
of imagination, sanctity of manners, and sweetness of 
temper. Four volumes of his incomparable " Sermons" 
are published. His " Commentary on the Psalms" in 
two volumes, quarto, " will (as the writer of his epitaph 
expresses it) continue to be a companion to the closet, 
till the devotion of the earth shall end in the hallelujahs 
of heaven." Dr. Home also wrote a celebrated piece 
of irony, in reply to Adam Smith's sketch of David 
Hume's Life. 

Horsely, Samuel, bishop of St. Asaph, was born in 
the parish of St. Martin's in the Fields, where his fa- 
ther was clerk in orders, and was educated at Trinity 
Hall, Cambridge. He became one of the most eminent 
men of his day, as a theologist, a mathematician, and a 
profound classic. No man of his age, perhaps, pos- 
sessed more of what is generally understood by the idea 
of recondite learning, or was more profoundly versed 
in classical chronology. He edited and illustrated some 
of the most important of sir Isaac Newton's works, in 
5 vols. 4to., and was himself the author of several es- 
teemed mathematical and theological productions. His 
lordship died at Brighton, October 4th, 1806. 

Hospinian, Rodolphus, a learned Swiss writer, who 
has done prodigious service to the protestant cause, 
born at Altdorf, in 1547, died in 1626. He wrote an 
excellent work, of vast extent, called " A History of 
the Errors of Popery." 

Howard, John. (See page 255.) 

Hubbard, William, minister of Ipswich, Mass., au- 
thor of a History of New England in manuscript ; he 
died in 1704. 

Hugo, of Cluni, abbot of Cluni, and a saint of the 
Romish calendar, died in 1609. 



371 

Hunneric, king of the African Vandals, known for 
his severe persecution of the Christians ; died in 484. 

Hunter, Dr. Henry, an eminent presbyterian divine, 
equally admired for his pulpit eloquence, and beloved 
for his benevolence, was born at Culross, in Perthshire, 
in 1741, and died at Bristol, in 1802. His works are 
numerous, but the most important are translations. His 
principal original publication is a course of sermons, in 
6 vols. 8vo., entitled " Sacred Biography." The most 
distinguished of his translations is " Saurin's Sermons," 
and " St. Pierre's Studies of Nature." 

Huntingdon, Selina, countess dowager of, was born 
in 1707 ; married, in 1728, Theophilus, earl of Hunting- 
don, by whom she had four sons and three daughters. 
She died in 1791. Her ladyship had been a widow 
forty-five years ; and her great religious concerns, as 
head of a very numerous sect in Great Britain and Ire- 
land, she left by will, in the hands of committees, for 
managing them in both kingdoms. Her religious prin- 
ciples have been long since known ; and her unbounded 
benevolence bore the best testimony of the purity of 
her intentions ; having in the course of her life ex- 
pended above i? 100,000 in public and private acts of 
charity. 

Huntington, Joseph, D.D., minister of Coventry, 
Conn., author of " Calvinism Improved, or the gospel 
illustrated as a system of real grace, issuing in the sal- 
vation of all men;" this work was published after his 
death in 1796, and was answered by Dr. Strong of Hart- 
ford, Conn., the same year. 

Huss, John. (See page 164.) 

Hutten, Jacob, a native of Silesia, founder of an ana- 
baptist sect, called the Moravian brethren ; the time of 
his death is not known, although it is said that he was 
burnt as a heretic. 

Hutchinson, Ann, an artful woman in Massachusetts, 
whose religious opinions were heretical, and which 
were condemned by a council of ministers ; she was 
banished from the colony, and was murdered by the In- 
dians, west of New Haven, 1643. 



372 

I. 

Ignatius. (See page 55.) 

Innocent III., Lothaire Conti, elevated to the pope- 
dom in 1198. He persecuted the Albigenses, and raised 
the papal authority to its greatest height. He died in 
1216. 

Innocent IV., Sinibaldi de Fiesque, was elected pope 
in 1243, and was the first who invested the cardinals 
with a red hat as a mark of dignity. He died in 1254. 

Innocent X., John Baptist Pamphili, was elected 
pope in 1644. He published a bull against the Janse- 
nists, and died in 1655. 

Irenseus. (See page 57.) 

Isidore, St., surnamed Pelusiota, or Daciata, from 
his retiring into a solitude, near the town which bears 
both these names, was the most celebrated of the disci- 
ples of John Chrysostom. He died about 440 ; and we 
have remaining 2012 of his letters, in five books. 

J. 

Jaaphan, Eben Tophail, an Arabian philosopher, co- 
temporary with Averroes, who died about 1198. He 
composed a philosophical romance, entitled " The Life 
or History of Hai Ebn Yokddhan;" in which he en- 
deavours to demonstrate how a man may, by the mere 
light of nature, attain the knowledge of things natural 
and supernatural; more particularly the knowledge of 
God, and the affairs of another life. 

Jacob, Ben Napthali, a famous Jew rabbi in the fifth 
eentury, and inventor (with Ben Aser) of the points in 
Hebrew, to serve for vowels, and of the accents, to fa- 
cilitate the reading of that language. 

Janeway, James, educated at Oxford, was ejected for 
nonconformity, and died in 1674. 

Jansen, Cornelius, bishop of Ypres, and principal 
of the sect called Jansenists, born at Leerdam, in Hol- 
land, in 1585, died in 1638. 

Jenyns, Soame, born in London in 1705, and well 
known in the literary world as the author of " The In- 



373 

ternal Evidences of the Christian Religion ;" an "Es- 
say on the Origin of Evil ;" and various poetical pieces. 
He was many years member of parliament for the town 
of Cambridge ; he was also a commissioner for trade 
and plantations, and died in 1787. 

Jenks, Benjamin, a pious divine, born in Shropshire 
in 1646, died in 1724. His best known writings are, 
"Prayers and Offices of Devotion for families," and 
Meditations on various important subjects. 

Jerome of Prague. (Seepage 166.) 

Jerome, of St. Faith, or Joshua Lavehi, a Spanish 
Jew of great influence, who became a convert to Chris- 
tianity, and it is said 5,000 Jews followed his example. 
He died in the fifteenth century. 

Jewel, John, bishop of Salisbury, a great polemic 
writer in defence of the English church against popery ; 
he was born in 1522, and died in 1571. 

Joachim, abbot of Corrazo, made a pilgrimage to the 
Holy Land. He pretended to be a prophet, and died 
in 1202, leaving a numerous sect behind him. 

Joan, pope, a. woman placed among the successors 
of St. Peter as John VIII. or John VII. This story 
was believed for more than two hundred years, but is 
now generally discredited. 

Joan of Arc, commonly called the maid of Orleans, 
whose heroic behaviour in reanimating the expiring 
valour of the French nation, though by the most super- 
stitious means (pretending to be inspired), deserved a 
better fate. She was burnt by the English as a sor- 
ceress in 1*31, at the age of twenty-four. 

John VI., a Roman, was made pope in 985. He was 
the first who rewarded meritorious deeds by canoniza- 
tion ; he died in 986. 

John III., king of Sweden, son of Gustavus Vasa, 
ascended the throne in 1568. He attempted to restore 
the popish religion, but was unsuccessful, and died in 
1592. 

Jones, sir William, one of the judges of the supreme 
court in Bengal, born in London in 1746. He was a 
32 



374 

celebrated oriental scholar and sincere Christian. His 
researches in Asia have done much to give validity to 
the Mosaic history of the creation. He died at the age 
of 48. 

Johnson, Edward, an inhabitant of Massachusetts, 
author of a work entitled " The Wonder-working 
Providence of Zion's Saviour in New England, from 
1628 to 1652." 

Johnson, Samuel, D.D., a native of Connecticut, dis- 
tinguished as the first convert to episcopacy in the colo- 
ny, and afterwards as president of King's college, New 
York ; he died in 1772. 

Jortin, Dr. John, a learned JEnglish divine and eccle- 
siastical historian, born in London in 1698, died in 
1770. His chief works are, " Discourses concerning 
the truth of the Christian Religion," and " Remarks 
upon Ecclesiastical History." 

Joseph, Father, an apostate monk, who raised six 
thousand banditti, in 1678, to extirpate the catholic re- 
ligion in Hungary. 

Josephus, Flavius, the ancient historian of the Jews, 
born at Jerusalem, A. D. 37, died in 93. His " His- 
tory of the Jewish War and the Destruction of Jerusa- 
lem," in seven books, was composed at the command 
of Vespasian, and is singularly interesting and affect- 
ing, as the historian was an eyewitness of all that he 
relates. His " Jewish Antiquities," in twenty books, 
written in Greek, is a very noble work ; we have also 
" A Discourse upon the Martyrdom of the Maccabees," 
which is a masterpiece of eloquence ; he was a great 
orator, as well as a great historian. 

Julian, the Roman emperor, commonly styled the 
apostate, because he professed Christianity before he 
ascended the throne ; after which he openly embraced 
paganism, and persecuted the Christians. (See page 86.) 

Jovinian, a monk of Milan, who became the head of 
a sect, and died in consequence of his debauchery, 
A. D. 406. 

Juliana, a singular character of Norwich, England, 



375 

who, in her zeal for mortification, confined herself be- 
tween four walls ; she lived in the time of Edward III. 

Justin, surnamed the martyr, one of the earliest wri- 
ters of the Christian church. (See page 56.) 

Juxon, Wm., archbishop of Canterbury, was impri- 
soned by the parliament ; he was reinstated in office at 
the restoration, and died 1663. 

K. 

Kam-hi, emperor of China in 1661, was a liberal pa- 
tron of the literature and arts of Europe, and of Chris- 
tian missions : he died in 1722. 

Kempis, Thomas a, famous for his transcendant piety 
and devotion, was born at Kempen, in the diocess of 
Cologne, about 1380, and died in 1471. His well- 
known work, " The Imitation of Christ" has been 
translated into numerous languages. 

Kirkland, Samuel, a missionary among the Seneca In- 
dians for forty years ; he died at Paris, New York, in 
1808. 

Kirwan, William, dean of Killala, a distinguished 
ornament of the church, was originally a Romish priest; 
but became a zealous adherent and powerful supporter 
of the protestant faith. He was one of the most popular 
orators that ever appeared in the pulpit, and no man 
ever made a more powerful impression on his audience. 
He was at all times ready to exert his great powers in 
forwarding the objects of benevolence. He was born 
about 1754, and died near Dublin in 1805. 

Klopstock, Frederic Theophilus, a very celebrated 
German poet, born in 1724, died in 1803. His " Mes- 
siah," by which his name is chiefly immortalized, was 
published at Halle, in 1751. He was likewise the au- 
thor of three tragedies, called the " The death of Adam," 
" Solomon," and "David." His funeral was conducted 
with extraordinary pomp, being attended by the senate 
of Hamburg. 

Knox, John, an eminent Scottish minister, a chief 
instrument and promoter of the reformation in that 



376 

country, and a steady and undaunted patriot in the 
worst of times ; born in 1505, and died in 1572. As 
to his character, he was, like Luther, one of those ex- 
traordinary persons of whom few, if any, are observed 
to speak with sufficient temper ; all is either extrava- 
gant encomium, or senseless invective. After his death 
came out a " History of the Reformation in the realm 
of Scotland," &c. to which are subjoined all his other 
works. 

Knox, Vicesimus, D.D., a learned divine and mis- 
cellaneous writer, born in 1752. He was master of 
Tunbridge school, where he presided thirty-three years. 
The duties of a parish priest he discharged for nearly 
forty years, with a zeal and ability perhaps never sur- 
passed ; he died in 1821. His principal works are 
" Essays, Moral and Literary ;" " Christian Philoso- 
phy ;" " Sermons ;" " Domestic Divinity ;" " Elegant 
Extracts ;" " Elegant Epistles ;" " Winter Evenings ;" 
" Liberal Education ;" " Personal Nobility," &c. 

J&iuzen, Matthias, a celebrated atheist, born in Hol- 
stein about 1650. He was the only person on record 
who openly taught atheism: and he undertook long 
journeys on purpose to make proselytes. His follow- 
ers were called conscienciaries, because they asserted 
that there was no other god, no other religion, no other 
lawful magistracy, than conscience. 

Kotterus, Christopher, a tanner, of Silesia, and one 
of the three fanatics whose visions were published at 
Amsterdam in 1657, with the following title, " Lux in 
Tenebris." He died in 1647. 

Kuick, John Van, a painter of Dordt, accused of he- 
resy, was cruelly burnt by the Jesuits in 1572. 

L. 

Labat, John Baptist, a celebrated traveller and mis- 
sionary of the order of St. Dominic, born at Paris in 
1663, died in 1738. His " Voyages and Travels" into 
different kingdoms are works of much amusement, and 
of good reputation. 



377 

Laidlie, Archibald, D.D., the first minister of the 
Dutch church in America who officiated in the English 
language. He was a native of Scotland, arrived in 
New York in 1764, and died in 1778. 

Lardner, Dr. Nathaniel, a very eminent dissenting 
divine, author of " The Credibility of the Gospel His- 
tory ;" " The Testimonies of the ancient Jews and 
Pagans in favour of Christianity ;" " The History of 
the Heretics," &c. He was born in 1684, and died in 
1768. 

Latimer, Hugh, bishop of Worcester, one of the 
first reformers of the church of England, born in 1470. 
From being a papist he became a zealous protestant, 
active in supporting the reformed doctrine, and assidu- 
ous to make converts. For his zeal, however, in the 
protestant faith, he was, with Ridley, bishop of Lon- 
don, burnt at Oxford, 1555. (See page 192.) 

Laud, William, archbishop of Canterbury in the 
reign of Charles I., was born in 1573, and beheaded in 
1645 for high treason ; he fell a sacrifice to party vio- 
lence. 

Lavater, John Caspar Christian, a Swiss divine, of 
warm fancy and natural acuteness, by which he was 
led to turn his attention to the expression of human 
sentiment and character. He perceived that not only 
transient passion, but even the more permanent quali- 
ties of character, are often very distinctly expressed ; 
but carried his observation on this subject much far* 
ther than any other person had before advanced. Suc- 
cess inflamed his imagination, and he became an enthu- 
siast in the study of physiognomy. The opinions re- 
lative to it which he propagated, were a medley of 
acute observation, ingenious conjecture, and wild re very. 
His books, published in the German language, were, 
multiplied by many editions and translations. This 
amiable clergyman (for such he was) was born at Zu- 
rich in 1431, and died there in 1801, in consequence 
of a wound which he received from a French soldier a 
twelvemonth before. 

Leese, Anna, founder of the sect of Shakers, was 
32* 



378 

born in England. She was of low parentage, and of 
doubtful character. She first divulged her extraor- 
dinary pretensions in 1770, assuming the name of the 
" elect lady," but being more generally denominated 
the " Mother." She came to America with five of her 
followers in 1774, and settled near Albany, N.Y. About 
the year 1780 she declared herself to be the woman 
clothed with the sun, mentioned in the twelfth chapter 
of Revelations, claimed the power of ministering the 
Holy Spirit to whom she pleased, asserted that she 
was daily judging the dead of all nations, &c. These 
impious pretensions she enforced upon persons by the 
magical charms of wry looks, whimsical gestures, un- 
intelligible muttering, alternate groans and laughter, 
the ceremony of dancing, whirling, &c. By these 
means she succeeded in obtaining a considerable num- 
ber of followers. One of these was Mr. Rathbun, a 
Baptist minister, who, however, in about three months 
recovered his senses, and published a pamphlet against 
the impostor. He says that there attended this in- 
fatuation an inexplicable agency upon the body, to 
which he himself was subjected, that affected the nerves 
suddenly and forcibly like the electric fluid, and was 
followed by tremblings and the complete deprivation 
of strength. " Mother Anna" asserted that she was 
not liable to death, but when she should leave this 
world, she should ascend in the twinkling of an eye to 
heaven. She died in 1784, and her sect has experi- 
enced a number of revolutions. 

Leland, Dr. John, a celebrated English dissenting 
divine, settled in Dublin, distinguished himself by some 
very estimable and laborious publications, particularly 
" A View of the Deistical Writers of England," and 
" The Advantage and Necessity of the Christian Re- 
velation." He was born in 1691, died 1766. 

V Enfant, James, an eminent French protestant 
minister, born in 1691, died in 1728. He was author 
of three capital works, viz. " Histories of the Coun- 
cil of Constance, Basil, and Pisa." Besides these, he 
published the New Testament, translated into French 



379 

from the original Greek, with notes, in conjunction 
with Beausobre ; which version was much esteemed 
by the protestants. 

Leo II., pope, was an able and resolute pontiff. He 
first established the kiss of peace at the mass, and the 
use of holy water ; he died in 683. 

Leo X., pope of Rome, ever to be remembered by 
the protestants, as having been the cause of the Refor- 
mation begun by Luther, was born at Florence in 1475, 
and died in 1521. He was a lover and patron of learn- 
ing and learned men, and equally favoured arts and sci- 
ences, being himself a man of taste. 

Leovitius, Cyprian, a noble Bohemian, author of a 
collection of astrological productions and incoherent 
-reveries. He prophesied that the world would end in 
1584: he died in 1574. 

Leslie, Charles, studied law, which he afterwards 
forsook for divinity, and became a famous theological 
disputant. His tracts on religion and politics amount 
to fifty. He left also two folio volumes of theological 
works, and was a man of great talents ; he died in 
1722. 

Lightfoot, John, a most eminent divine, born in 
Staffordshire. He was one of the most learned rabbin- 
nical scholars that England ever produced. His works 
are published in two volumes folio ; he died in 1675. 

Lilburne, John, a famous English enthusiast, born in 
1618, died in 1657. He was the chief ringleader of 
the levellers, a modeller of state, and publisher of several 
seditious pamphlets ; and of so quarrelsome a disposi- 
tion as to have it appositely said of him, that if there 
were none living but him, John would be against Lil- 
burne, and Lilburne against John. 

Lilly, William, a famous English astrologer, born 
in 1602, died in 1681. In him we have an instance of 
the general superstition and ignorance that prevailed in 
the time of the civil war between Charles I. and his 
parliament ; for the king consulted this astrologer to 
know in what quarter he should conceal himself if he 
could escape from Hampton court ; and general Fair- 



380 

fax, on the other side, sent for him to his army, to ask 
him if he could tell by his art whether God was with 
them and their cause. Lilly, who made his fortune by 
favourable predictions to both parties, assured the gene- 
ral that God would be with him and his army. His 
almanacs were in repute upwards of thirty-six years, 
and to be found in almost every family in England. 

Lodbrok, Regner, a celebrated king of Denmark at the 
beginning of the ninth century. He was a warrior and 
poet, full of fanaticism and religious frenzy. (See p. 94.) 

Lollard, Walter. (See page 158.) 

Louis VII. , the Young, king of France, was early 
engaged in a quarrel with the pope, and was excom- 
municated by him. He made a crusade with an army 
consisting of eighty thousand men to Palestine, but was 
defeated by the Saracens ; he died at Paris in 1180. 

Louis IX., called the Saint. He made two crusades, 
during the last of which he died at Tunis, in 1270, and 
was canonized by Boniface VIII. 

Lowth, Dr. Robert, bishop of London, <fec, born in 
1710, died in 1787. His literary character is well 
known by his " Translation of Isaiah ;" a sublime 
poetic composition. 

Loyola, Ignatius of, the founder of the order of the 
Jesuits, born in 1491, at the castle of Loyola, in Spain, 
was first page to Ferdinand V., king of Spain, and then 
an officer in his army ; in which he signalized himself 
by his valour, and was wounded in both legs at the siege 
of Pampeluna, in 1521. To this circumstance the Je- 
suits owe their origin ; for while he was under cure of 
his wounds, a Life of the Saints was put into his hands, 
which determined him to forsake the military for an 
ecclesiastical profession. His first devout exercise was 
to dedicate himself to the blessed virgin as her knight ; 
he then went a pilgrimage to the Holy Land ; and on 
his return to Europe, he continued his theological studies 
in the universities of Spain, though he was then thirty- 
three years of age. After this he went to Paris, and in 
France laid the foundation of this new order, the insti- 
tutes of which he presented to pope Paul III., who made 



381 

many objections to them ; but Loyola adding to the 
three vows of chastity, poverty, and obedience a fourth, 
of implicit submission to the holy see, the institution was 
confirmed in 1540. Loyola died in 1555. (See p. 177.) 

Lucifer, bishop of Cagliari, in Sardinia ; author of 
a new schism called Luciferians ; he died in 370. 

Lucius III., Humbaldo Allineigoli, a native of Lucca, 
elected pope in 1181. The inquisition originated under 
this pontiff. 

Lugo, John, a Spanish Jesuit, born at Madrid, a 
professor of theology at Rome. He was made cardinal 
by pope Urban, introduced Jesuits' bark into France, 
wrote seven volumes folio, and died in 1660. 

Luther, Martin. (See page 167.) 

M. 

Macedonius, Arian, bishop of Constantinople, in 341. 
He was deposed by a council, and caused great com- 
motion and trouble in his diocess. 

Macknight, Dr. James, an eminent clergyman of the 
church of Scotland, distinguished by his learned and 
useful labours in illustration and defence of the New 
Testament, was born in 1721, and died at Edinburgh 
in 1800. Of his various works, the most distinguished 
are, "The harmony of the Four Gospels," and his 
" Translation of the Epistles." 

Mahomet, or Mohammed. (See page 102.) 

Mailla, Joseph Anne Maria de May rice de, a Jesuit 
born in Savoy, a most learned and amiable man, who 
spent forty-five years as a missionary in China. He 
translated the " Great Annals of China," published in 
twelve volumes quarto, and died at Pekin in 1748. 

Malagrida, Gabriel, an Italian Jesuit, for a long time 
regarded as a saint, and consulted as an oracle. He 
was burnt alive in 1761, at the age of seventy-five, as 
a false prophet. 

Malebranche, Nicholas, a celebrated French divine 
and philosopher, born in 1638, died in 1715. He wrote 
several works ; of which the first and principal, as in- 
deed it gave rise to almost all that followed, was his 



382 

" Search after Truth." His design in this book is to 
point out to us the errors into which we are daily led 
by our senses, imagination, and passions ; and to pre- 
scribe a method for discovering the truth, which he does 
by starting the notion of seeing all things in God. 

Manning, James, D.D., a distinguished Baptist cler- 
gyman, who was the first president of the college at 
Providence, R. I., and a member of congress from that 
state ; he died in 1791. 

Manton, Thomas, D.D., a popular preacher in Lon- 
don, and before parliament. At the restoration he was 
chaplain to the king. He wrote sermons and Calvinistic 
tracts, and died in 1677. 

Martin, St., was converted to Christianity, and be- 
came bishop of Taurus. He is regarded as the apostle 
of Gaul. His confession of faith is still extant ; he died 
in 397. 

Mary, queen of England, eldest daughter of Henry 
VIII. and Catharine of Arragon. She was a learned 
woman, but bigoted in the popish superstition, exceed- 
ingly jealous, and violent and sanguinary in her resent- 
ments. During her reign, fire, fagots, and the stake 
were the horrid means used to make proselytes to the 
Romish church. The sacrifice of the innocent lady 
Jane Grey and her husband to a mean fit of jealousy, 
showed a degree of barbarity rarely equalled in civilized 
life. She married Philip of Spain, whose coldness to- 
wards her, together with the loss of Calais, is said to 
have so preyed on her mind, that she fell into a fever, 
of which she died in 1558. 

Mason, John, a learned and pious dissenting minister, 
author of U Self Knowledge," " Practical Discourses 
for Families," and other works. He died in 1763. 

Mascaron, Julius, bishop of Agen, and a most emi- 
nent French preacher, born in 1634, died in 1703. His 
eloquence was astonishing ; and it is related that his 
preaching had such an effect upon the Huguenots, that, 
of thirty thousand Calvinists, which he found at his 
coming to the see of Agen, twenty-eight thousand for- 
sook their church. 

Massillon, John Baptiste, a celebrated French preach- 



383 

er, and considered as a consummate master of eloquence, 
born in 1663, died in 1742. 

Mather, Increase, D.D., a clergyman of Boston, and 
afterwards president of Harvard College, and author ol 
several works. He died in 1723. 

Mather, Cotton, D.D., F.R.S., son of the preceding, 
distinguished for his great learning and piety, and was 
the most eminent clergyman of his day in New England. 
His writings on various subjects were very numerous ; 
his publications amounted to three hundred and eighty- 
two. He died at Boston, 1728. 

Mayhew, Thomas, governor of Martha's Vineyard, 
and distinguished for his regard for the spiritual and 
temporal welfare of the Indians. He died in 1681. A 
number of descendants of his name were distinguished 
for their ministerial labours among the Indians on Mar- 
tha's Vineyard. 

Mills, Samuel J., an American clergyman, distin- 
guished for his piety and zeal in promoting the mis- 
sionary cause. He died in 1818, on his return from 
Africa, whither he had gone as an agent of the Ameri- 
can Colonization Society. 

Melancthon, Philip, a celebrated German divine, co- 
adjutor with Luther in the reformation, and one of the 
wisest and greatest men of his age, born at Bretten, 
Feb. 16th, 1497, died in 1560. 

Menno, Simonis, an ecclesiastic of Friesland, and an 
anabaptist leader. His followers are still to be found in 
the Low Countries by the name of Mennonites. He 
died in 1565. 

Michael Cerularius, patriarch of Constantinople, in 
1043 ; he prevented the union of the eastern and west- 
ern churches, and was banished in 1059. 

Michaelis, John David, a very learned German writer 
on divinity, and the oriental languages, was born in 
1717, and died in 1791. His works are numerous, but 
his most celebrated is an " Introduction to the New Tes- 
tament," a translation of which was published in English 
in 1761. 

Middleton, Thomas Fanshaw, D.D., a distinguished 
English clergyman, and bishop of Calcutta ; he was the 



384 

first English bishop in India, appointed in 1814, and 
died in 1822. 

Milner, Joseph, a divine, born in 1744. He became 
vicar of a church at Hull; was author of " An answer 
to Gibbon's attack of Christianity," and "A History of 
the Church of Christ." 

Milner, Dr. Isaac, brother of Joseph, was a mathe- 
matical tutor at the university of Cambridge. Mr. Wil- 
berforce and Mr. Pitt were among his pupils. He after- 
wards became dean of Carlisle, continued his brother's 
" History of the Church of Christ," and died in 1820. 

Milton, John, a most illustrious English poet, was 
born in London in 1608, and died of the gout in 1674. 
His most celebrated poems are " Paradise Lost" which 
he published in 1667, and his "Paradise Regained," 
published in 1670. 

Molay, James de, the last grand master of the Tem- 
plars. Philip the Fair summoned him to Paris, where 
he came with sixty knights, who were seized and burnt 
alive in 1314. 

Molinos, Michael de, a Spanish ecclesiastic, who 
caused great controversy in the church. He was the 
founder of the sect called Quietists, and died in 1696. 

Montanus, an ancient heresiarch among the Chris- 
tians, and founder of a sect in the second century called 
Montanists. They pretended to the gift of prophecy, 
and prohibited second marriages. 

Morin, Simon, a celebrated French fanatic, burnt 
alive at Paris in 1663, for having assumed the title of 
the Son of God. 

Morin, Stephen, a learned French theological and 
biblical writer, born in 1625, died in 1700. In one of 
his works he endeavours to prove that the Hebrew lan- 
guage is as old as the creation, and that God himself in- 
spired it into Adam. 

More, Hannah, one of the most distinguished female 
writers of the age, was born near Bristol, Eng., and was 
the youngest of five sisters. Early in life she was dis- 
tinguished by her literary talents, and was honoured 
with the intimate acquaintance of Dr. Johnson, Burke, 
and other distinguished persons. Imbued with a spirit 



3S5 

of piety, she devoted herself to a life of Christian benevo- 
lence, and the composition of various works, having 
for their object the religious improvement of mankind. 
This venerable lady died at her residence in Windsor 
Terrace, Clifton, Sept. 7th, 1833, in the eighty-sixth 
year of her age. 

Morton, Nathaniel, one of the early settlers of Ply- 
mouth, author of a History of the Church of that colony, 
and of" New England's Memorial," published in 1699. 

Mosheim, John Lawrence, an illustrious German di- 
vine, ecclesiastical historian, and critic, born in 1695, 
died in 1755. His " Ecclesiastical History, from the 
birth of Christ to the beginning of the eighteenth centu- 
ry," is unquestionably the best that is extant. 

Muggleton, Lodowick, an English tailor of notorious 
fame as a schismatic, who damned all the world that dif- 
fered from his strange mode of faith. He was born in 
1607; his books were burnt by the hangman, himself 
pilloried and imprisoned, and he died in 1697. 

Munscer or Muntzer, Thomas, a Saxon divine, one 
of the disciples of Luther, and chief of the German ana- 
baptists. In conjunction with Stork, he pulled down 
all the images in the churches which Luther had left 
standing; and then, finding an army in his followers, he 
commenced leveller, and openly taught that all distinc- 
tions of rank were usurpations on the rights of man- 
kind. At the head of 40,000 men he ravaged the coun- 
try. The Landgrave of Hesse at length defeated him ; 
7000 of the enthusiasts fell in battle, and the rest, with 
their leader, fled ; he was taken and beheaded at Mul- 
hausen, in 1525. 

N. 

Nayler, James, a remarkable enthusiast, born in 1616 ; 
he became a convert of the famous George Fox to qua- 
kerism, and commencing preaching, he set out for Bris- 
tol, attended by a numerous cavalcade, singing, " Holy, 
holy, holy, Lord God of Sabaoth ; Hosannah in the 
highest ; Holy, holy, holy, Lord God of Israel." He 
was brought before parliament, tried and condemned as 



386 

guilty of blasphemy, and sentenced to imprisonment for 
life. But two years after he was liberated, and died 
in 1666. 

Need, Daniel, a nonconformist divine, born in 1678. 
In 1706 he was chosen pastor of an independent congre- 
gation in London. As a writer, his principal produc- 
tion is, " A History of the Puritans." He died in 1743. 

Nelson, Robert, a learned and eminently pious Eng- 
lish gentleman, born in 1656, died in 1715. He pub- 
lished several works of piety, and left his whole estate 
for charitable uses. There is a great degree of excel- 
lence in all his writings ; but his " Companion for the 
Festivals and Fasts," &c. will perpetuate his memory. 

Nestorius, a Syrian, bishop of Constantinople in 431. 
He was deposed for denying the incarnation of the Re- 
deemer. 

Newell, Samuel, one of the first American mission- 
aries to India ; he died at Bombay in 1821. His wife, 
Harriet, who accompanied him, died at the Isle of 
France, in 1812. 

Newton, John, an English divine, author of sermons, 
and other valuable religious works ; he died in 1807. 

Newton, Dr. Thomas, bishop of Bristol, and dean of 
St. Paul's, born in 1703, died in 1782, having distin- 
guished himself by publishing an edition, with annota- 
tions, of " Milton's Paradise Lost" and " Paradise Re- 
gained ;" but more by his learned and valuable " Disser- 
tations on the Prophecies." 

Nicephorus, Callistus, a Greek historian, who flou- 
rished in the fourteenth century, and wrote an " Eccle- 
siastical History," in twenty-three books, eighteen of 
which are still extant, containing the transactions of the 
church from the birth of Christ to the death of the em- 
peror Phocas, in 610. 

Nicholas I., surnamed the Great, was elected pope 
in 858. He was the cause of the schism between the 
Greek and Latin churches, and died 867. 

Nicholas III., John Gaetan, was elected pope in 
1277. He sent missionaries to Tartary ; died 1280. 

Novatian, a pagan philosopher of the third century, 



387 

who was converted to Christianity, but founded a new 
heresy. His followers were called Novatians. 

O. 

Occum, Samson, a Mohegan Indian, converted to 
Christianity, and became a missionary among the west- 
ern Indians ; he died in 1792. 

Olaf, a king of Norway in the tenth century, sent 
missionaries to Greenland to convert the natives. 

Oldcastle, Sir John, called the good lord Cobham, 
(see page 160.) 

O'Leary, Arthur, a native of Ireland, who entered 
into the Franciscan order of Capuchins. Returning to 
Ireland, he soon distinguished himself by his writings, 
both on religious and political subjects, by which he 
gained the esteem of all parties, as a friend to freedom, 
liberality, and toleration. His addresses to the catho- 
lics gained him the most flattering notice of the Irish 
government; he died in London in 1802, aged 73. 

Omar I., caliph of the Saracens, the second after 
Mahomet, and one of the most rapid conquerers of mo- 
dern history. He drove the Greeks from Syria and 
Phenicia ; Jerusalem was surrendered to him ; his gene- 
rals took the capital of Persia; and soon after Memphis 
and Alexandria submitted to his victorious troops ; and 
in this conquest, the famous Alexandrian library was 
burnt by these savages, who heated their stoves with 
its valuable books. He was assassinated by a Persian 
slave in 643, the tenth year of his reign, and sixty-third 
of his age. 

Orono, an Indian chief of the Penobscot tribe, was 
faithful in his attachment to the white people, and la- 
boured to promote Christianity among his own. He died 
in 1801, aged 113. His wife died in 1809, aged 115. 

Orton, Job, a dissenting minister, born at Shrews- 
bury in 1717, and died in 1783. He wrote " Memoirs 
of Dr. Doddridge," " Letters to a Young Clergyman," 
and " An Exposition of the Old Testament." 

Osterwald, John Frederic, a celebrated Swiss pro- 
testant minister, born in 1663, and died in 1747. He 



388 

was the author of many excellent works, the best of 
which is his " Instructions in the Christian Religion." 

Oiven, Dr. Henry, a very celebrated English divine, 
whose biblical knowledge was perhaps superior to any 
of his cotemporaries. He was born in 1715, published 
many excellent works of divinity, and died in 1795. 

Owen, Dr. John, an eminent English divine among 
the Independents, and sometimes styled the oracle and 
metropolitan of that sect, was born 1616, and died in 
1683. . He was a very voluminous writer. 

P. 

Paine, Thomas, (see page 264.) 

Paley, Dr. William, archdeacon of Carlisle, an ele- 
gant writer on ethics, author of " Natural Theology," 
" Moral Philosophy," &c. ; born in 1743, died in 1805. 

Parkhurst, John, a learned divine, born in 1728. 
He died at Epsom in 1797, leaving, among other works, 
"A Greek and English Lexicon to the New Testa- 
ment." 

Patrick, St., the apostle and guardian saint of Ireland, 
was, as is supposed, a native of Wales, or of Cornwall, 
who was seized by pirates and carried to Ireland, where 
he converted the inhabitants to Christianity : he died 
about 460. 

Paul, a celebrated heresiarch of Samosata, a city on 
the Euphrates. He was bishop of Antioch in 260 ; 
but avowing his belief that Jesus Christ was only a 
good man endowed with great wisdom, he was deposed 
by the synod of Antioch in 270. 

Paul, Father, a most illustrious person, and univer- 
sal scholar, but particularly skilled in the canon and 
civil law, and in physic. He wrote many works, and 
is principally celebrated for his " History of the Coun- 
cil of Trent," the rarest piece of history the world ever 
saw. 

Pelagius, (see page 91.) 

Penn, William, the founder and legislator of the colo- 
ny of Pennsylvania, was born in London, in 1644. He 
was a member of the society of Friends, or Quakers, 



389 

and became a preacher of that order at the age of twen- 
ty-four. He died in England in 1718. 

Peter the Hermit, a French officer of Amiens, who, 
quitting the military profession, commenced hermit and 
pilgrim. He travelled to the Holy Land in 1093 ; after 
which he received a commission from pope Urban II. 
to excite all Christian princes to a general crusade against 
the Turks and Saracens. He died about 1100. 

Peter III., king of Arragon, married Constance, daugh- 
ter of the king of Sicily, and having formed the plan of 
seizing that kingdom, against the pretensions of Charles 
of Anjou, he caused all the French in that island to be 
assassinated at the same time, which was done on Easter 
day, 1282. This massacre has been since called the 
Sicilian Vespers. 

Peter Nolasque, a native of Languedoc, in the ser- 
vice of James, king of Arragon. He established the 
" order of mercy," whose sole business was the re- 
demption of Christian slaves from the power of infidels. 
He died in 1256. 

Peter de Osma, a Spanish ecclesiastic in the fifteenth 
century, who was, perhaps, the forerunner of the re- 
formation, as he wrote and preached against the infalli- 
bility of the church of Rome. 

Philip II., surnamed Augustus, king of France. In 
conjunction with Richard I. of England, he made a cru- 
sade to the Holy Land, with 300,000 men, but, though 
victorious, returned with little glory. He died in 1223. 

Philip III., or the Hardy, was proclaimed king of 
France in 1270, while in Africa on a crusade with his 
father, Lewis IX. He defeated the Saracens, and made 
a truce with them for ten years ; he died in 1285. 

Philip V., surnamed the Long, king of France. He 
banished the Jews from the kingdom ; he permitted 
great cruelties against lepers, who were either put to 
death or confined ; he died in 1531. 

Philpot, John, a native of Hampshire, a warm advo- 
cate for the reformation, was made archdeacon of Win- 
chester by Edward VI., but in the next reign was 
convicted of heresy, and burnt at Smithfield in 1555. 
33* 



390 

Photinus, bishop of Sirmium, was deposed for sup- 
porting that Christ was only a man ; he died in 376. 

Photius, patriarch of Constantinople, in the ninth 
century, and the greatest man of the age in which he 
lived. Of his works the greatest is his " Bibliotheca." 
He died 886. 

Piazzi, Jerome Bartholomew, a historian of the "In- 
quisition in Italy," of which court he was formerly a 
judge ; but became afterwards a convert to the church 
of England, and died at Cambridge in 1745. 

Poly carp, bishop of Smyrna, (see page 56.) 

Pompignan, John James Le Franc, marquis of, a 
French poet, little inferior to Racine. He pronounced 
a discourse in favour of Christianity, before the French 
academy in 1760, which drew upon him the ridicule 
of his associates. He died in 1784, highly esteemed. 

Porteus, Dr. Beilby, bishop of London, was born in 
1731, and died in 1809. His single sermons and charges 
are numerous, and his " Lectures" at St. James' church 
are well known. 

Priestley, Joseph, a distinguished polemical and phi- 
losophical English writer, who, having embraced the 
Unitarian faith, and meeting with opposition in England 
removed to America, where he died in 1804. 

Prince, Thomas, an eminent American clergyman, 
settled at Boston.; he was author of a chronological 
history of New England, and made large collections 
for a history of the country He died in 1758. 

Pucci, Francis, a noble Florentine. After chang- 
ing his religious opinions several times, he was taken 
while a protestant, and burnt at Rome as a heretic in 1 600. 

Q. 

Quadratus, a disciple of the apostles and bishop of 
Athens, who composed an "Apology for the Christian 
Faith," and presented it to the emperor, who stopped 
the persecution against the Christians, A. D. 125. 

Quarles, Francis, an English poet who wrote a num- 
ber of religious works. He was born in 1592, and died 
in 1644. 



301 

Quesnel, Pasquier, a celebrated priest of the oratory, 
in France, born at Paris in 1634: he became the head 
of the sect of the Jansenists, wrote many polemical 
books, and died at Amsterdam in 1719 

R. 

Radegonde, St., a German princess, renowned for 
her personal charms and devotedness to religious duties. 
At the age of ten she renounced paganism for the 
Christian faith by direction of Clotaire, who afterwards 
married her, and then, yielding to her wishes, permit- 
ted her to retire to the seclusion of a monastery ; she 
died 587. 

Raikes, Robert, a printer and philanthropist, founder 
of Sunday-schools, born in Gloucester, Eng., in 1735, 
died in 1811. 

Rantzan, Josias, a Danish nobleman in the French 
service, died 1645. Chiefly known as the active agent 
by whom the protestant religion was introduced into 
Denmark. 

Rasles, or Ralle, Sebastian, a French Jesuit, who 
was a missionary among the Indians, and acquired 
great influence over them. The last twenty-six years 
of his life he spent among the Indians at Norridge- 
wok, on the Kennebec river. He was a man of learn- 
ing, and wrote " A Dictionary of the Indian Language," 
which is still preserved in Harvard College. He was 
killed in an attack of the English in 1724, in the sixty- 
seventh year of his age. 

Richard I., king of England, left his country for a 
crusade to the Holy Land, where, after displaying great 
bravery, he defeated the infidels under Saladin, and em- 
barked for Europe. He was killed while besieging 
Chalus, 1199. 

Richmond, Legh, rector of Turvey, Bedfordshire, 
Eng., was born at Liverpool Jan. 29th, 1772, died May 
8th, 1827. He was the author of the " Dairyman's 
Daughter," " Young Cottager," &c, works which are 
highly esteemed throughout the Christian world. 

Ridley, Nicholas, bishop of London, one of the prin- 



392 

cipal instruments of the reformation, who suffered mar- 
tyrdom for it in the reign of queen Mary, was born in 
1500, and burnt at Oxford in 1555. (See page 192.) 

Robinson, John, a distinguished English clergyman, 
pastor of the English church at Amsterdam, and after- 
wards at Leyden, and died there in 1625. 

S. 

Sabatai Sevi. (See page 235.) 

Sabellius, a noted African, founder of a sect in the 
third century, which denied distinction in the trinity. 

Sandeman, Robert, founder of the sect of the Sande- 
manians, was born at Perth, in Scotland, about the year 
1718. He represented faith as the mere operation of 
intellect, and maintained that men were justified merely 
on speculative belief. He came to New England and 
gathered a church in Danbury, Conn., in 1765, where 
he died April 2d, 1771. 

Saturninus, a heretic of the second century. He 
supposed that the world was created by angels and re- 
garded the connexion of the sexes as criminal. 

Saurin, James, an eminent Flemish divine and theo- 
logical writer, died in 1730. 

Scott, Thomas, D. D., an English divine, and chap- 
lain to the Lock Hospital, and Rector of Aston Sanford, 
Bucks, distinguished for his " Commentary on the 
Bible," and other works ; he died in 1821. 

Scudder, Henry, a presbyterian clergyman of Eng- 
land, author of " The Christian's Daily Walk." He 
died before the restoration of Charles II. 

Seabury, Samuel, D. D., an episcopal clergyman, 
bishop of Connecticut, and the first diocesan in the 
United States, published two volumes of his sermons, 
and died in 1796. 

- Seeker, Thomas, archbishop of Canterbury, born 1693, 
and died 1768. His catechetical lectures and sermons, 
published after his death, are masterly compositions. 

Seneca, a celebrated Stoic philosopher, born in Spain, 
at Corduba, A. D. 12. He was put to death in A. D. 
65, by order of the tyrant Nero, to whom he had been 
a preceptor. 



393 

Sergeant, John, a missionary to the Stockbridge In- 
dians ; he translated part of the Bible into the Indian 
tongue ; born at Newark, N. J., and died at Stockbridge 
in 1749. His son of the same name afterwards en- 
gaged in the same cause. 

Sergius, a Syrian, patriarch of Constantinople, and 
head of a sect called the Monothelite : died in 638. 

Servetus, Michael, a most ingenious and learned 
Spaniard, was burnt at the stake in Geneva for his he- 
retical and blasphemous opinions in 1553, aged forty- 
four. He was first a physician and then a divine. 

Severus, a heretic of the second century, who main- 
tained the existence of a good and evil principle. 

Shepard, Thomas, an English nonconforming di- 
vine, became minister of Cambridge, Mass., and was 
author of many useful works : he died in 1649. 

Sherlock, Dr. Thomas, bishop of London, a contro- 
versial writer, died in 1761, aged eighty-three. 

Sigismorid, son of Charles IV., king of Hungary in 
1386, and emperor of Germany in 1410. He prevail- 
ed upon the pope to call the council of Constance, in 
1414, to settle the difficulties of the church, at which 
he presided, and at which were present eighteen thou- 
sand ecclesiastics and sixteen thousand nobles ; he suf- 
fered that council to burn John Huss and Jerome of 
Prague, after he had given them a safe passport. 

Simeon Stylites, the founder of a sect of devotees 
called Stylites. He died in 461, aged sixty-nine, after 
having spent forty-seven years on the top of a column 
sixty feet high, exposed to the inclemencies of the sea- 
son, and often supporting himself for days on one foot. 

Simpson, John, a Scottish divine and divinity pro- 
fessor at Glasgow ; he was deposed and excommuni- 
cated for denying the doctrine of the Trinity, and died 
in Edinburg, in 1744. 

Smith, Samuel Stanhope, D.D., LL.D., an eminent 
presbyterian clergyman, who was the founder and first 
president of Hampden Sidney college, Virginia, and 
afterwards professor of moral philosophy and theology 
at Princeton college, and president of that institution ; 
he died in 1819. 



394 

Southcot, Joanna. (See page 275.) 

Spener, a Lutheran divine, founder of the sect called 
Pietists, held some ecclesiastical dignities at Berlin, 
and died in 1705, aged seventy-six. 

Spinoza, Benedict de, was born at Amsterdam in 
1638 was first a Jew, then a Christian, and lastly an 
atheist. He died in 1677. 

Spira, Francis, an eminent Venetian lawyer in the 
sixteenth century ; he favoured the tenets of the re- 
formation, and was compelled to make a recantation to 
save his life, which had such an effect upon his spirits 
as to hasten his death. He died in 1548. 

Stephen II. was chosen pope in 752. Being attacked 
by the king of Lombardy, he appealed for assistance to 
Pepin, king of France, who defeated the Lombards, and 
took from them twenty-five towns, which he gave to 
the pope, and thus laid the foundation of the temporal 
power of the holy see. Stephen died in 757. 

Sternhold, Thomas, an English poet, celebrated for 
his version of the Psalms of David in conjunction with 
Hopkins ; he died in 1549. 

Stifelius, Michael, a protestant divine of Germany, 
died in 1567. He predicted that the destruction of the 
world would happen in 1553, but lived to witness the 
fallacy of his prediction. 

Stillingfleet, Dr. Edward, bishop of Worcester, died 
in 1699, greatly distinguished by his numerous writings, 
particularly by his " Origines Sacrae," or a rational 
account of natural and revealed religion. 

Stoddard, Solomon, an eminent clergyman of New 
England, settled for nearly sixty years at Northamp- 
ton, Mass., and died in 1729. 

Summerfield, John, A. M., a very eloquent and popu- 
lar preacher of the methodist episcopal church, died at 
New York in 1825, aged twenty-seven, having been a 
preacher eight years. 

Swartz, Christian F. (See page 245.) 

Swedenborg, Emanuel. (See page 230.) 

Swift, Dr. Jonathan, dean of St. Patrick's, Dublin, 
an illustrious • political, satirical, and miscellaneous 



395 

writer and poet, died in 1745, aged seventy-eight. He 
was the author of several singular books. 



Taylor, Dr. Jeremy, bishop of Down and Connor, in 
Ireland, and a very eminent theological writer and con- 
troversialist, died in 1667, aged fifty-four. 

Tetzel, John, a Dominican, of Germany. He was 
commissioned to publish the indulgences of the holy 
see ; and the zeal with which he executed the office 
caused the animadversion of Luther, and consequently 
the reformation. When charged with being the author 
of the disasters of the church, he was so afHicted with 
the imputation, that he died of a broken heart in 1519. 

Theodorus, a bishop of Cilicia, who died in 428. His 
works, some of which are extant, were condemned as 
heretical by a general council. 

Theodosius the Great, the last Roman emperor, a 
convert to Christianity and renowned general and le- 
gislator, died in 395. His sons, Arcadius and Hono- 
rius, made a division of the empire into East and West ; 
Arcadius being first emperor of the East, and Honorius 
of the West. 

Theodotus, a tanner of Byzantium, who apostatized 
from the Christian faith to save his life, and founded a 
new sect which denied the divinity of Christ. An- 
other of the same name was the head of a sect which 
maintained that the Messiah was inferior to Melchisedec. 

Tillotson, Dr. John, archbishop of Canterbury, was 
the son of a clothier, and died in 1694. He published 
many valuable sermons. 

Titus, Vespasian, a Roman emperor, son of Vespa- 
sian, distinguished for his conquest of Jerusalem. The 
" triumphal arch of Titus," built at Rome to commemo- 
rate this event, is still remaining. He died A. D. 81 , 
in the forty-first year of his age. 

Trimmer, Sarah, an English lady, eminent for her 
exertions in support of Sunday-schools and other ~ reli- 
gious institutions, died in 1810. 



396 

Tyndall or Tindal, William, an English reformer, 
memorable for having made the first English version of 
the Bible. He suffered death as a heretic in 1536. 

U, 

Urban V., William, de Grimoald, elected pope in 
1302, after Innocent VI. He was the first pope who 
resided at Rome, and was the patron of learned and re- 
ligious bodies, founded churches and colleges, and cor- 
rected abuses. He died at Avignon, in 1370. 

V. 

Vanini, Lucilio, a most determined atheist, who set- 
tled in France, and was burnt for blasphemy in 1619. 

Vanderkempt, J. T., D. D., missionary to South 
Africa. He laboured with success among the Hottentots 
and CarTres, and died in Cape Town in 1811. 

Varenius, Augustus, an eminent Lutheran divine of 
Lunenburg, celebrated for his profound knowledge of 
the Hebrew. It is said that he could repeat the He- 
brew Bible by heart. He died in 1684. 

Veil, Charles Maria de, a Jew of Metz, was converted 
to Christianity by Bossuet, and made canon of St. 
Genevieve. After lecturing on theology at Angers he 
went to England, where he joined the anabaptists, and 
became a preacher of that persuasion. He wrote com- 
mentaries on the Scriptures, and died about 1700. 

Vernier, Thomas, a noted fanatic in the time of Crom- 
well and Charles II., was originally a wine cooper. 
His followers were called fifth monarchy men. He was 
executed, with twelve of his associates, in 1661. 

Vincent, Thomas, an English nonconformist divine, 
author of " Explanation of the Catechism," and other 
religious tracts, died in 1671. 

Voltaire, Marie Francis Aruet de, gentleman of the 
bedchamber, and historiographer to the king of France, 
a celebrated historian, philosopher, dramatic writer, and 
epic poet; died in 1788. He is also distinguished as a 
champion of infidelity. (See page 256.) 



397 

W. 

Waldo, Peter, a merchant of Lyons, was the founder 
of a sect called the Waldenses, in the twelfth century. 

Warburton, William, bishop of Gloucester, a very 
eminent theological writer, critic, and controversialist ; 
he died in 1779, leaving behind him numerous valuable 
works. 

Ward, William, D.D., baptist missionary to Seram- 
pore, in Hindostan. He died in 1823. 

Watson, Richard, a celebrated English prelate, who 
became bishop of LlandafF; he wrote, among other 
works, an answer to Paine's Age of Reason, called an 
Apology for the Bible, and died in 1816. 

Watts, Isaac, a dissenting divine, philosopher, poet, 
and mathematician, of uncommon genius and celebrity ; 
died in 1748. 

Wesley, John. (See page 252.) 

Westjield, Thomas, a native of Ely, was made arch- 
bishop of St. Alban's, and soon after bishop of Bristol. 
He was so eloquent and pathetic a preacher, that he 
was called the weeping prophet; he died in 1644. 

Wheelock, Eleazer, D.D., first president of Dart- 
mouth College ; he formed at Lebanon, Conn., a school 
for the purpose of educating Indian youth for mission- 
aries. He removed to Hanover, N. H., and founded 
Dartmouth College in 1770. He died in 1774, aged 
sixty-eight. 

Whitehead, John, was first a methodist preacher, and 
then a quaker, and at last applied himself to physic in 
London. He published a Life of Wesley, and died in 
1804. 

TVIiitgift, Dr. John, archbishop of Canterbury, died 
in 1604. 

Whitefield, George. (See page 252.) 

Wickliffe, John. (See page 153.) 

Wilkinson, Jemima, a religious enthusiast, was bornia 
Cumberland, in America, and died in 1819. She claimed 
that she had been raised from the dead, and that she was 
invested by divine authority with the power of working 
miracles, and the authority of teaching in religion. 
34 



398 

Williams, Roger, the founder of the colony of Rhode 
Island, of which he became president ; he was an emi- 
nent clergyman of great learning and uncommon energy. 
He was born in Wales in 1599. After having been for 
some time a minister of the church of England, his non- 
conformity induced him to seek religious liberty in 
America. He arrived in Boston in 1631. His pecu- 
liar sentiments soon brought him before the magistrates. 
He asserted that an oath ought not to be tendered to an 
unregenerate man ; that a Christian should not pray 
with the unregenerate, &c. Persisting in these senti- 
ments, he was banished. He went with a number of 
his friends to a place which he named Providence, in 
acknowledgment of God's mercies. He embraced the 
sentiments of the baptists ; he was baptized by one of 
his brethren, and he then baptized about ten others. 
He died in April, 1683. His memory is deserving of 
lasting honour, for the liberty of conscience and gene- 
rous toleration which he established. 

Williams, John, a clergyman of Deerfield, Mass. 
He, with his family, and many of his parishioners, were 
taken prisoners by the Indians in 1704; his wife and 
two children were murdered, and the remainder of the 
party carried to Canada, and after two years of suffer- 
ing, were ransomed. He returned to Deerfield, and died 
in 1729. 

Winchester, Elhanan, an itinerant preacher of the 
doctrine of universal restoration, was born in Brook- 
line, Mass., in 1751. In 1778 he was a baptist minis- 
ter on Pedee river, South Carolina, zealously teaching 
the Calvinistic doctrines as explained by Dr. Gill. In 
1781 he became a preacher of universal salvation in 
Philadelphia. He preached in various parts of Ame- 
rica and England, and died in Hartford, Conn., in 1797. 

Wolsey, Thomas, prime minister of Henry VIII., 
who, from being the son of a butcher, rose to be arch- 
bishop of York, chancellor of England, cardinal of St. 
Cicily, and legate a latere. He died in 1530. 

Woolston, Thomas, an English divine, author of se- 
veral works filled with heterodox sentiments and ab- 



399 

surdities. He died in prison in 1733, where he had 
been sentenced for publishing a blasphemous work. 

Worcester, Samuel, D.D., an American clergyman 
settled in Massachusetts, distinguished for his zeal in 
promoting the missionary cause. He died in 1821. 

Wyatt, Sir Thomas, one of the most learned and ac- 
complished persons of his time. He wrote poetry, and 
was the first Englishman who versified any part of the 
book of Psalms. He died in 1541, aged thirty-eight. 

X. 

Xavier, Francis, the great coadjutor of Ignatius Loy- 
ola, was born at Xavier, at the foot of the Pyrenees, in 
1506 ; and was sent one of the earliest missionaries to 
the East Indies ; for his zeal and ability in this under- 
taking, he obtained the appellation of the " Apostle of 
the Indies." He died in 1552, and was canonized in 
1622 by Gregory XV. 

Y. 

Young, Edward, an English poet and divine, died in 
1765. He wrote " Night Thoughts," and other works. 



Zanzalus, James, an obscure monk in the sixth cen- 
tury, who became founder of the sect of the Jacobites. 
They hold the perfection of the gospel to be the strict 
observance of fasts. 

Zeigenbalg, Bartholomew, (see page 244.) 

Zegeden, Stephen, of Hungary, was one of the first 
disciples of Luther, and wrote several theological works ; 
he died in 1572. 

Zuinglius, Ulric, (see page 170.) 



A 

CHRONOLOGICAL TABLE 

OF 

IMPORTANT AND INTERESTING RELIGIOUS EVENTS, WHICH HAVE 

OCCURRED SINCE THE COMMENCEMENT OF THE CHRISTIAN 

ERA TO THE PRESENT TIME. 



A.D. 

Jesos Christ, the Saviour of mankind, was bom four years 
before the commencement of the Christian era, 
26. John the Baptist preaches in Judea the coming of the Messiah. 
29. Jesus Christ is crucified. 
35. Conversion of St. Paul to Christianity. 

39. St. Matthew writes his gospel. 

40. The name of Christians first given to the disciples of Christ 

at Antioch. 

41. Herod persecutes the Christians, and imprisons Peter. 

42. Sergius Paulus, proconsul, converted by St. Paul. 
44. St. Mark writes his gospel. 

50. St. Paul preaches in the Areopagus at Athens. 

60. Christian religion published in England. 

64. The first persecution raised by Nero. 

67. St. Peter and St. Paul put to death. 

70. Titus destroys Jerusalem. The lands of Judea sold. 

95. Dreadful persecutions of the Christians at Rome and in the 

provinces. 
95. St. John writes his Apocalypse. 

writes his gospel. 
98. Trajan forbids the Christian assemblies. 
108. St. Ignatius was devoured by wild beasts at Rome. 
1 1 8. Persecution of the Christians renewed by Adrian, but after- 
wards suspended. 
1 37. Adrian rebuilds Jerusalem by the name of Elia Capitolina. 
139. Justin Martyr writes his first apology for the Christians. 
167. Poly carp and Pionicusus suffered martyrdom at Asia. 
177. Persecution of the Christians at Lyons. 

In the second century Christian assemblies are held on Sun- 
day, and other stated days, in private houses, and in the 
burying places of martyrs. 
Infant baptism and sponsors used in this century. 
Various festivals and fasts established. 

A distinction formed between the bishops and presbyters, 
who with the deacons and readers ai-e the only orders of 
ecclesiastics known in this-centuiy. 
The sign of the cross and anointing used. 
The custom of praying towards the east introduced. 

400 



401 
A.D. 

202. The fifth persecution of the Christians, principally in Egypt. 

203. The Scots converted to Christianity by the preaching of 

Marcus and Dionysius. 
236. The sixth persecution of the Christians. 
250. The seventh persecution of the Christians under Decius. 
257. The eighth persecution of the Christians. 
260. The temple of Diana of Ephesus burned. 
272. The ninth persecution of the Christians. 

The Jewish Talmud and Targum composed in the third 

century. 
The Jews are allowed to return into Palestine. 
Many illustrious men and Roman senators converted to 

Christianity 
Religious rites greatly multiplied in this century ; altars 

used ; wax tapers employed. 
Public churches built for the celebration of Divine worship. 
The pagan mysteries injudiciously imitated in many respects 

by the Christians. 
The tasting of milk and honey previous to baptism, and the 
person anointed before and after that holy rite receives a 
crown, and goes arrayed in white some time after. 
302. The tenth persecution of the Christians. 
306. Const antine the Great, emperor of Rome, stops the perse- 
cution of the Christians. 
313. Edict of Milan published by Constantine — Christianity tole- 
rated throughout the empire. 

325. Constantine assembles the first general council at Nice, 

where the doctrines of Arius are condemned. 

326. St. Athanasius, bishop of Alexandria, introduced monarchism 

into the Roman empire. 
361. Julian, emperor of Rome, abjures Christianity, and is elected 
Pontifex Maximus. Attempts fruitlessly to rebuild the 
temple of Jerusalem. 
381. Second general council held at Constantinople. 
387. St. Jerome dies, aged seventy-eight. 
397. St. Chrysostom chosen patriarch of Constantinople. 

In the fourth century the Athanasians or Orthodox perse- 
cuted by Constantius, who was an Arian, and by Valens, 
who ordered eighty of their deputies, all ecclesiastics, to 
be put on board a ship, which was set on fire as soon as 
it was got clear of the coast. 
Remarkable progress in this century of the Christian religion 

among the Indians, Goths, Marcomanni, and Iberians. 
Theodosius the Great is obliged by Ambrose, bishop of Milan, 
to do public penance for the slaughter of the Thessalonians. 
The Eucharist was during this century administered in some 
places to infants and persons deceased. 
Something like the doctrine of transubstantiation is held, 
34* 



402 
A,D. 

and the ceremony of the elevation used in the celebration 
of the eucharist. The use of incense, and of the censor, 
with several other superstitious rites, introduced. — The 
churches are considered as externally holy, the saints are 
invoked, images used, and the cross worshipped. The 
clerical order augmented by new ranks of ecclesiastics, 
such as archdeacons, country bishops, archbishops, metro- 
politans, exarchs, &c. 
412. The Pelagian heresy condemned by the bishops of Africa. 
432. The conversion of the Irish to the Christian faith effected by 

St. Patrick, whose original name was Succathus. 
451. The fourth general council held at Chalcedon. 
497. Clovis and the Franks converted to Christianity. 

During the fifth century terrible persecutions were carried 

on against the Christians in Britain by the Picts, Scots, 

and Anglo-Saxons — in Spain, Gaul, and Africa, by the 

Vandals — in Italy and Pannania, by the Visigoths — in 

Africa by the Donatists and Circumcellians — in Persia by 

the Isdegerdes — -besides the particular persecutions carried 

on alternately against the Arians and Anathasians. 

Felix III., bishop of Rome, is excommunicated, and his name 

struck out of the dyptycs, or sacred registers, by Acacius, 

bishop of Constantinople. 

Many ridiculous fables invented during this century ; such 

as the story of the phial of oil brought from heaven by a 

pigeon at the baptism of Clovis — the vision of Attiala, &c. 

516. The computation of time by the Christian era introduced by 

Dyonisius the monk. 
519. Justin restores the orthodox bishops, and condemns the 

Eutychians, 
525. The emperor Justin deposes the Arian bishops. 
565. The Picts converted to Christianity by St. Columbia. 
569. Birth of Mahomet, the false prophet. 
5S0. The Latin tongue ceases to be spoken. 
596. Forty Benedictine monks, with Augustine at their head, sent 
into Britain by Gregory the Great to convert Ethelbert, 
king of Kent, to the Christian faith. 
In the sixth century the orthodox Christians are oppressed 
by the emperor Anstatius Thrasemond, king of the Van- 
dals, Theodoric, king of the Ostrogoths, &c. 
Benedictine order founded, and the canon of mass establish- 
ed by Gregory the Great. 
Augustine the monk converts the Saxons to Christianity. 
Female converts are greatly multiplied in this century. 
Litanies introduced into the church of France. 
The Arians are driven out of Spain. 

The Christian era formed by Dionysius the Little, who first 
began to count the course of time, from the birth of Christ 



403 
A.D. 

The Justinian Code Pandects, Institutions and Novelise, col- 
lected and formed into a body. 
609. The Jews of Antioch massacre the Christians. 

611. The church and abbey of Westminster founded. 

612. Mahomet begins to publish the Koran. 

In the seventh century the archbishoprics of London and 
York are founded, with each twelve bishoprics under its 
jurisdiction. 

Boniface IV. receives from the tyrant Phocas (who was the 
great patron of popes, and the chief promoter of their 
grandeur) the famous Pantheon, which is converted into 
a church. Here Cybele was succeeded by the Virgin 
Mary, and the pagan deities by Christian martyrs. Idola- 
try still subsisted, but the objects of it were changed. 

Ina, king of West Saxony, resigns his crown and assumes the 
monastic habit in a convent at Rome. During the heptarchy, 
many Saxon kings took the same course. Pope Agatho 
ceases to pay the tribute which the see of Rome was accus- 
tomed to pay the emperor at the election of its pontiff. 
726. Leo forbids the worship of images, which occasions a great 
rebellion of his subjects, the pope defending the practice. 
728. Leo orders pope Gregory to be seized and sent to Constan- 
tinople, but the order is frustrated, and Leo confiscates the 
imperial dominions of Sicily and Calabria. 

736. Leo persecutes the monks. 

737. Death of Pelagius, who preserved the Christian monarchy 

in Austria. 

753. Astolphus, king of the Lombards, erects the dukedom of Ra- 

venna, and claims from the pope the dukedom of Rome. 

754. Pepin invades Italy, and strips Astolphus of his new posses- 

sions, conferring them on the pope as a temporal sovereignty. 
770. Constantine dissolves the monasteries in the east. 
781. Irene re-establishes the worship of images. 
787. The seventh general council, or second of Nice, is held. 

In the eighth century the ceremony of kissing the pope's toe 

is introduced. 
The Saxons, with Witekind their monarch, converted to 

Christianity. 
The Christians persecuted by the Saracens, who massacre 

five hundred monks in the abbey of Lerins. 
Controversy between the Greek and Latin churches, concern- 
ing the Holy Ghost's proceeding from the Son. 
Gospel propagated in Hyrcania and Tartary. 
The reading of the epistle and gospel introduced into the 

service of the church. 
Churches built in honour of saints. 
Solitary and private masses instituted. 
829. Missionaries sent from France to Sweden. 



404 
A.D. 

851. Pope Joan supposed to have filled the papal chair for two 

years. 
867. Photius, patriarch of Constantinople, excommunicates pope 

Adrian. 
886. The university of Oxford founded by Alfred. 

In the ninth century the conversion of the Swedes, Danes, 
Saxons, Huns, Bohemians, Moravians, Sclavonians, Rus- 
sians, Indians, and Bulgarians, which latter occasions a 
controversy between the Greek and Latin churches. 
The power of the pontiffs increase; that of the bishops di- 
minishes ; and the emperors are vested of their ecclesias- 
tical authority. 
The fictitious relics of St. Mark, St. James, and St. Bartholo- 
mew are imposed upon the credulity of the people. 
Monks and abbots now first employed in civil affairs, and 

called to the courts of princes. 
The superstitious festival of the assumption of the Virgin 
Mary, instituted by the council of Mentz, and confirmed 
by pope Nicholas I., and afterwards by Leo X. 
The legends or lives of the saints began to be composed in 

this century. 
The apostles' creed is sung in the churches ; organs, bells, 
and vocal music introduced in many places — Festivals 
multiplied. 
The order of St. Andrew, or the knights of the Thistle, in 

Scotland. 
The canonization of saints introduced by Leo II. 
Theophilus from his abhorrence of images, banishes the 

painters from the eastern empire. 
Harold, king of Denmark, is dethroned by his subjects, on 
account of his attachment to Christianity. 
915. The university of Cambridge founded by Edward the elder. 
965. The Poles are converted to Christianity. 

In the tenth century the Christian religion is established in 

Muscovy, Denmark, and Norway. 
The baptism of bells ; the festival in remembrance of de- 
parted souls, and a multitude of other superstitious rites 
were introduced in the tenth century. 
Fire ordeal introduced. 

The influence of monks greatly increased in England. 
£015. The Manichean doctrines prevalent in France and Italy. 
1061. Henry IV. of Germany, on his knees asks pardon of the pope. 
1065. The Turks take Jerusalem from the Saracens. 
1076. The emperor Henry IV. excommunicated and deposed by 

the pope. 
1079. Doomsday -book begun by William the Conqueror. 
1095. The first crusade to the Holy Land. The crusaders take 
Antioch. 



405 
A.D. 

1099. Jerusalem taken by Godfrey, of Boulogne. The knights of 
St. John instituted. 
In the eleventh century, the office of cardinal instituted. — 
A contest between the emperors and popes. — Several of 
the popes are looked upon as magicians, and learning 
was considered magic. — The tyranny of the popes op- 
posed by the emperors Henry I., II., and III. of England, 
and other monarchs of that nation ; by Philip, king of 
France, and by the English and German schools. 
Baptism performed by triple immersion. 
Sabbath fasts introduced by Gregory VII. 
The Cistersian, Carthusian, and whipping orders, with many 
others, are founded in this century. 
1147. The second crusade excited by St. Bernard. 
1160. The Albigenses maintain heretical doctrines. 
1171. T. Becket murdered at Canterbury. 
1187. The city of Jerusalem taken by Saladin. 
1189. The third crusade under Richard I. and Philip Augustus. 
In the twelfth century the three military orders of the 
knights of St. John, of Jerusalem, the knight templars, 
and the Teutonic knights of St. Mary, were instituted. 
Sale of indulgences begun by the bishops, soon after mo- 
nopolized by the popes. 
The scholastic theology, whose jargon did such mischief in 

the church, took its rise in this century. 
Pope Paschal II. orders the Lord's supper to be administer- 
ed only in one kind, and retrenches the cup. 
1202. The fourth crusade sets out from Venice. 
1204. The Inquisition established by pope Innocent III. 
1210. Crusade against the Albigenses, under Simon de Montfort. 
1226. Institution of the orders of St. Dominic and St. Francis. 
1234. The Inquisition committed to the Dominican monks. 
1248. The fifth crusade, under St. Louis. 
1260. Flagellants preach baptism with blood. 
1282. Ths Sicilian's vespers, when 8,000 Frenchmen were mas- 
sacred in one night. 
1291. Ptolemais taken by the Turks. End of the crusades. 
1293. Jubilee first celebrated at Rome. 

1299. Ottoman, or Othoman, first sultan, and founder of the 

Turkish empire. 

In the thirteenth century the knights of the Teutonic order, 

under the command of Herman de Saliza, conquer and 

convert to Christianity the Prussians. 

The power of creating bishops, abbots, &c. claimed by the 

Roman pontiff. 
John, king of England, excommunicated by pope Innocent 
III., and through fear of that pontiff, is guilty of the most 
degrading compliances. 



406 
A.D. 

Jubilees instituted by Boniface VIII. 

The Jews driven out of France by Lewis IX., and their 
Talmud burnt. 

The associations of Hans-Towns, Dominicans, Fran- 
ciscans, Servites, Mendicants, and the hermits of St. 
Augustine, date the origin of their orders from this cen- 
tury. 

The festivals of the nativity of the blessed Virgin, and of 
the holy sacrament, or body of Christ instituted. 
1308. The seat of the popes transferred to Avignon for seventy 

years. 
1310. Rhodes taken by the knights of St. John to Jerusalem. 

1377. Wickliffe's doctrines propagated in England. 

1378. The schisms of the double popes at Rome and Avignon be- 

gins and continues thirty-eight years. 
1386. Christianity encouraged in Tartary and China; the Lithu- 
anians and Jagello, their prince, converted to the Chris- 
tian faith. 

In the fourteenth century pope Clement V. orders the ju- 
bilee, which Boniface had appointed to be held every hun- 
dredth year, to be celebrated twice in that space of time. 

The knight templars are seized and imprisoned ; many of 
them put to death, and the order suppressed. 

The Bible is translated into French by the order of Charles 
V. 

The festival of the holy lance and nails that pierced Jesus 
Christ, instituted by Clement V., in this century. Such 
was this pontiff's arrogance, that once while he was din- 
ing he ordered Dandalus, the Venetian ambassador, to be 
chained under his table, like a dog. 
1409. Council of Pisa, where pope Gregory is deposed. 

1414. Council of Constance, in which two popes were deposed, 

and the popedom remained vacant near three years. 

1415. John Huss condemned by the council of Constance for 

heresy, and burnt. 

1416. Jerome of Prague condemned by the same council, and 

burnt. 
1439. Reunion of the Greek and Latin churches. 
1450. The first book printed with types of metal ; which was the 

Vulgate Bible published at Mentz. 
1453. Constantinople taken by the Turks. 
1471. Thomas a Kempis died. 
1492. America discovered by Columbus. 
1498. Savanazola, burnt by pope Alexander VI. for preaching 

against the vices of the clergy. 
In the fifteenth century the Moors of Spain are converted 

to the Christian faith by force. 
The council of Constance remove the sacramental cup from 



407 
A.D. 

the laity, and declare it lawful to violate the most solemn 
engagements, when made by heretics. 

1517. The Reformation in Germany begun by Luther. 

1518. Leo X. condemns Luther's doctrines. 

1520. Massacre of Stockholm by Christiern II. and archbishop 

Trollo. 

1521. Gustavus Eriscon introduces the reformation into Sweden 

by the ministry of Olaus Petri. 
1524. Sweden and Denmark embrace the protestant faith. 

1529. Diet of Spires against the Huguenots, then first termed pro- 

testants. 

1530. The league of Smalcand between the protestants. 

1531. Michael Servetus burnt for heresy at Geneva. 

1534. The reformation takes place in England. 

1535. The society of the Jesuits instituted by Ignatius Loyola. 
1538. The Bible in English appointed to be read in the churches 

in England. 
1540. Dissolution of the monasteries in England by Henry VIII. 
1545. The council of Trent begins, which continued eighteen years. 
1548. The interim granted by Charles V. to the protestants. 
1552. The treaty of Passau between Charles V. and the elector of 

Saxony, for the establishment of Lutheranism. 
1555. A number of bishops in England burnt by queen Mary. 
1560. The reformation completed in Scotland by John Knox, and 

the papal authority abolished. 
1564. John Calvin, a celebrated theologian, died. 
1572. The massacre of St. Bartholomew's, August 24th. 
1576. The league formed in France against the protestants. 
1587. The second settlement in Virginia. Manteo, an Indian, 

received Christian baptism. Virginia Dare born, the first 

child of Christian parents born in the United States. 
1592. Presbyterian church government established in Scotland. 
1598. Edict of Nantes, tolerating the protestants in France. 

In the sixteenth century pope Julius bestows the cardinal's 

hat upon the keeper of his monkeys. 
1608. Arminius propagates his opinions ; the Socmians publish 

their catechism at Cracow. 
1610. The protestants form a confederacy at Heilbron. 

1618. The synod of Dort, in Holland. 

1619. Vanini burnt at Thoulouse for atheism. , 

1620. Settlement of Plymouth by the puritans. 

1622. The congregation de propaganda, &c. founded at Rome by 

pope Gregory XV. 
1626. League of the protestant princes against the emperor. 

1638. The solemn league and covenant established in Scotland. 

1639. First baptist church in America formed at Providence. 

1640. New England i salm-book first published. 

1641. The Irish rebellion and massacre of the protestants, Oct. 33. 



408 
A.D. 

1656. The friends or quakers first came to Massachusetts. Four 

executed in 1 659. 
1664. Mr. Eliot's Indian Bible printed at Cambridge, Mass. 

The first Bible printed in America. 
1674. John Milton, a celebrated poet, died. 
1685. Kevocation of the edict of Nantes by Lewis XIV. 
1690. Rev. J. Eliot, "apostle of the Indians," died. 

Episcopacy abolished in Scotland by king William. 
1708. Saybrook platform formed by a synod of ministers under 

the authority of the state of Connecticut. 
1731. Rev. Solomon Stoddard, a theological writer, died. 
1740. George Whitfield, a celebrated preacher, first arrives in 

America; he dies at Newburyport, Mass., Sept. 30, 1770, 

on his seventh visit to America. 
1748. Dr. Watts, a celebrated poet and divine, died, aged 75. 
1751. Dr. Doddridge, a celebrated divine, died. 
1758. President Edwards, a celebrated divine, died. 

1772. Swedenborg, the founder of the New Jerusalem church, died. 

1773. The society of the Jesuits suppressed by the pope's bull, 

August 25. 

1774. The Shakers first arrived from England ; they settled near 

Albany. 
1782. First English Bible printed in America by Robert Aiken, 

of Philadelphia. 
] 788. Voltaire, a celebrated infidel philosopher, died 

1790. Howard, the philanthropist, died. 

1791. John Wesley, the founder of methodism, died, aged 87. 
1793. Triumph of infidelity in France. The national convention 

decreed that " death is an eternal sleep." 

1796. The London missionary society sent out a number of mis- 
sionaries to the Society islands. 

1798. The papal government suppressed by the French. — The 
pope quits Rome Feb. 26th. 

1804. British and foreign Bible society instituted. 

1806. The slave-trade abolished by act of parliament, February. 

1812. Pomare, king of Otaheite, baptized. 

1813. Russian Bible society formed at St. Petersburg. 

1815. Idolatry abolished in the Society islands. 

1816. The American Bible society instituted at New York. 
1818. Paris protestant Bible society formed. 

1820. First mariner's church erected at New- York. 

1821. Monrovia settled by the American colonization society. 
1823. American missionaries arrived at the Sandwich islands. 
1826. American temperance society formed at Boston, Mass. 



. r, 409 

A. D. 

1829. Slavery abolished in Mexico, September 15. 

1829. Elias Hicks, of the Society of Friends, died Feb. 27, aged 82. 

1831. Three American Missionaries among the Cherokees, im- 
prisoned by order of the Sup. Court of Georgia, Sept. 16. 

1833. W. Wilberforce, the Philanthropist, died in London, July 
28, aged 74. 

1833. Hannah Moore, a celebrated writer, died Sept. 27, aged 88. 

1834. Ursuline Convent at Charlestown, burnt by a mob, Aug. 11. 
1834. W. Carey, an eminent Baptist Missionary, in Hindoostan, 

died June 9, aged 73. 
1834. Slaves in the British Colonies emancipated, a temporary 

apprenticeship commences August 1. 
1834. Dr. Morrison, an eminent missionary and scholar, died at 

Canton, in China, August 1, aged 52. 

1834. Messrs. Lyman and Munson, American Missionaries, mur- 

dered by Cannibals, in Sumatra, June 28. 

1835. Inquisition abolished in Spain, July 15. 

1835. 900 Convents in Spain, suppressed July 29. 

1836. " The Philanthropist," an abolition press, destroyed at Cin- 

cinati, July 30. 

1836. William White, D.D. Protestant Episcopal Bishop, died 

July 17, aged 89. 

1837. E. P. Lovejoy, the abolitionist, killed at Alton, 111., Nov. 7.' 

1838. " Pennsylvania Hall," at Philadelphia, destroyed by an anti- 

abolition mob, May 17. 

1838. Noah Worcester, D.D., founder of the Massachusetts Peace 

Society, died Oct. 31, aged 79. 

1839. Pope Gregory, XVI., issues a bull for abolishing the slave 

trade, Dec. 3. 

1840. Washington Temperance Society formed in Baltimore. 
1842. Mar Yohannan, a Nestorian bishop, visits the U. States. 
1842. Secession from the established church of Scotland by several 

hundred ministers. 
1844. Joseph Smith, the Mormon, murdered by a mob at Carthage, 
111., June 27. 

1844. Secession from the Roman Catholic Church in Germany, 

by J. Ronge and I. Czerzki, on occasion the pilgrimage 
to the Holy Coat at Treves, October. 

1845. Religious war in Switzerland, between the Protestants and 

Catholics, March 30. 
1847. Rev. Dr. Chalmers, a distinguished Scottish divine, died 
May 31. 



APPENDIX. 



1. Account of the Mormons. 

Joseph Smith, the founder of Mormonism, emigrated 
from Royalton, Vermont, and removed to Manchester, 
Ontario county, New York, about the year 1820, at an 
early age, with his parents, who were in quite humble 
circumstances. He was occasionally employed in Pal- 
myra as a laborer, and bore the reputation of a lazy and 
ignorant young man. According to the testimony of re- 
spectable individuals in that place, Smith and his father 
were persons of doubtful moral character, addicted to 
disreputable habits, and moreover, extremely supersti- 
tious, believing in the existence of witchcraft. They 
at one time procured a mineral rod, and dug in various 
places for money. Smith testified that when digging 
he had seen the pot or chest containing the treasure, 
but never was fortunate enough to get it into his hands. 
He placed a singular looking stone in his hat, and pre- 
tended by the light of it to make many wonderful dis- 
coveries of gold, silver, and other treasures deposited in 
the earth. He commenced his career as the founder of 
the new sect, when about the age of 18 or 19, and ap- 
pointed a number of meetings in Palmyra, for the pur- 
pose of declaring the divine revelations which he said 
were made to him. He was, however, unable to pro- 
duce any excitement in the village ; but very few had 
curiosity sufficient to listen to them. Not having the 
means to print his revelations, he applied to Mr. Crane, 
of the society of Friends, declaring that he was moved 
by the Spirit to call upon him for assistance. This gen- 
tleman bid him go to work, or the state-prison would 
end his career. Smith had better success from Martin 
Harris, an industrious and thrifty farmer of Palmyra, 
who was worth about $10,000, and who became one of 



412 

his leading disciples. By his assistance, 5,000 copies 
of the Mormon Bible, (so called,) were published at an 
expense of about $3,000. It is possible that Harris 
might have made the advances with the expectation of 
a profitable speculation, as a great sale was anticipated. 
This work is a duodecimo volume, containing 590 pages, 
and is perhaps one of the weakest productions ever at- 
tempted to be palmed off as a divine revelation. It is 
mostly a blind mass of words, interwoven with scriptu- 
ral language and quotations, without much of a leading 
plan or design. It is, in fact, such a production as might 
be expected from a person of Smith's abilities and turn 
of mind. 

Soon after the publication of the Mormon Bible, one 
Parley B. Pratt, a resident of Lorrain county, Ohio, 
happening to pass through Palmyra, on the canal, and 
hearing of the new religion, called on the prophet, and 
was soon converted. Pratt was intimate with Sidney 
Rigdon, a very popular preacher of the denomination 
called " Reformers," or " Disciples." About the time 
of the arrival of Pratt at Manchester, the Smiths were 
fitting out an expedition for the western country, under 
the command of Cowdery, in order to convert the In- 
dians, or Lamanites, as they termed them. In October, 
1830, this mission, consisting of Cowdery, Pratt, Peter- 
son, and Whitmer, arrived at Mentor, Ohio, the resi- 
dence of Rigdon, well supplied with the new Bibles, 
Near this place, in Kirtland, there were a few families 
belonging to Rigdon's congregation, who, having beccm-e 
extremely fanatical, were daily looking for some wonder- 
ful event to take place in the world : 17 of these persons 
readily believed in Mormonism, and were all re-im- 
mersed in one night by Cowdery. By the conversion of 
Rigdon soon after, Mormonism received a powerful im- 
petus, and more than 100 converts were speedily added. 
Rigdon visited Smith at Palmyra, where he tarried about 
two months, receiving revelations, preaching, &c. He 
then returned to Kirtland, Ohio, and was followed a few 
days after by the prophet Smith and his connections. 
Thus, from a state of almost beggary, the family of 



413 



Smith were furnished with the " fat of the land" by 
their disciples, many of whom were wealthy. 




Mormon Temple at Kirtland. 
A Mormon temple was erected at Kirtland at an ex- 
pense of about 850,000. In this building there was a 
sacred apartment, a kind of holy of holies, in which 
none but the priests were allowed to enter. An unsuc- 
cessful application was made to the Legislature for the 
charter of a bank. Upon a refusal, they established 
an unchartered institution, commenced their banking 
operations, issued their notes, and made extensive loans. 
The society now rapidly increased in wealth and num- 
bers, of whom many were doubtless drawn thither by 
mercenary motives. But the bubble at last burst. The 



414 

bank being an unchartered institution, the debts due 
were not legally collectible. With the failure of this 
institution, the society rapidly declined, and Smith was 
obliged to leave the state to avoid the sheriff. Most of 
the sect, with their leader, removed to Missouri, where 
many outrages were committed against them. The 
Mormons raised an armed force to " drive off the infi- 
dels," but were finally obliged to leave the state. 

The last stand taken by the Mormons was at Nauvoo, 
Illinois, a beautiful location on the Mississippi river. 
Here they erected a splendid temple, 120 feet in length 
by 80 in width, around which they built their city, which 
at one time contained about 10,000 inhabitants. Being 
determined to have their own laws and regulations, 
the difficulties which attended their sojourn in other 
places followed them here, and there was constant col- 
lision between them and the surrounding inhabitants. 
By some process of law, Joseph Smith (the Prophet) 
and his brother Hyram were confined in the debtor's 
apartment in the jail at Carthage, in the vicinity of 
Nauvoo, and a guard of 8 or 10 men were stationed at 
the jail for their protection. While here, it appears that 
a mob of about 60 men, in disguise, broke through the 
guard, and firing into the prison, killed both Joseph 
Smith and his brother Hyram, June 27, 1844. Their 
difficulties still continued, and they determined to re- 
move once more. At this time (1848) the Mormons 
have left Nauvoo, and are now on their way to Califor- 
nia, where they expect to establish themselves in a per- 
manent manner. 



2 Emancipation in the British West Indies. 

By the efforts of the friends of human freedom in 
Great Britain, an act was passed by Parliament by which 
eight hundred thousand slaves in the British Colonies 
were made free. The emancipation began August 1st, 

1834, but was not completed till August 1st, 1838. Most 
of the Islands at first adopted a kind of apprenticeship 



415 

for their slaves, thinking that gradual emancipation was 
better than that which was immediate. The latter method 
however, was found to be the best. 

The following account of the ushering in of the mem- 
orable 1st of August, 1834, is from Messrs. Thome and 
Kimball's " Emancipation in the West Indies :" — 

" The Wesleyans kept watch-night in all their chapels, 
on the night of the 31st of July. One of the Wesleyan 
missionaries gave us an account of the watch meeting 
at the chapel in St. Johns. The capacious house was 
filled with the candidates for liberty. All was anima- 
tion and eagerness. A mighty chorus of voices swelled 
the song of expectation and joy, and as they united in 
prayer, the voice of the leader was drowned in the uni- 
versal acclamation of thanksgiving, and praise, and bless- 
ing, and honor, and glory to God who had come down 
for their deliverance. In such exercises the evening 
was spent until the hour of twelve approached. The 
missionary then proposed, that when the clock on the 
cathedral should begin to strike, the whole congregation 
should fall upon their knees, and receive the boon of 
freedom in silence. Accordingly as the loud bell tolled 
its first notes, the crowded assembly prostrated themselves 
on their knees. All was silent, save the quivering, half 
stifled breath of the struggling spirit. The slow notes 
of the clock fell upon the multitude ; peal on peal, peal 
on peal, rolled over the prostrate throng, in tones of an- 
gels' voices, thrilling among the desolate chords and 
and weary heart strings. Scarce had the clock sounded 
its last note, when the lightning flashed vividly around, 
and a loud peal of thunder roared along the sky ; God's 
pillar of fire, and trump of jubilee ! A moment of pro- 
foundest silence passed ; then came the burst ; they 
broke forth in prayer ; they shouted, they sung, ' Glory 
Alleluia ;' they clapped their hands, leaped up, fell down, 
clasped each other in their free arms, cried, laughed, 
find went to and fro, tossing upward their unfettered 
hands ; but high above the whole there was a mighty 
sound which ever and anon swelled up ; it was the ut- 
tering in negro, broken dialect, of gratitude to God. 



416 

" After this gush of excitement had spent itself, and 
the congregation became calm, the religious exercises 
were resumed, and the remainder of the night was occu- 
pied in singing and prayer, in reading the Bible, and in 
addresses from the missionaries, explaining the nature of 
the freedom just received, and exhorting the freed people 
to be industrious, steady, obedient to the laws, and to 
show themselves in all things worthy of the high boon 
which God had conferred upon them. 

" The first of August came on Friday, and a release 
was proclaimed from all work until the next Monday. 
The day was chiefly spent, by the great mass of negroes, 
in the churches and chapels. Thither they flocked as 
clouds, and as doves to their windows. The clergy and 
missionaries throughout the island were actively engaged, 
seizing the opportunity, in order to enlighten the people 
on all the duties and responsibilities of their new situa- 
tion, and above all, urging them to the attainment of 
that higher liberty with which Christ maketh his chil- 
dren free. In every quarter we were assured that the 
day was like a Sabbath. Work had ceased ; the hum 
of business was still, and noise and tumult were unheard 
in the streets. Tranquility pervaded the towns and 
country. A Sabbath indeed ! when the wicked ceased 
from troubling, and the weary were at rest, and the 
slave was freed from his master ! The planters informed 
us, that they went to the chapels where their own peo- 
ple were assembled, greeted them, shook hands with 
them, and exchanged most hearty good wishes." 



3. Second Advent Doctrine, or Millerism. 

In all ages of the Christian Church, persons have 
arisen who, from mistaken views of the prophetical wri- 
tings of the Old and New Testaments, have presumed 
to foretell the immediate destruction of the world, many 
of them fixing the precise day when it would take place. 
The most recent prophecy of this kind was that of Will- 



417 

iam Miller, a deacon in one of the Baptist Churches in 
the northern part of the State of New York, who gave 
out that the second coming of Christ would take place 
in the year 1843. 

Mr. Miller first commenced his public lectures in the 
»year 1824, and visited the States of New York, Vermont, 
Massachusetts, New Hampshire, Michigan, Ohio and 
Pennsylvania, and Canada. His leading views in op- 
position to the general belief of most Christians at the 
present day were, 

1st. That the second coming of Jesus Christ in the 
clouds of heaven with power and great glory would pre- 
cede the millenium. 

2d. That at this appearing, the bodies of every de- 
parted saint would be raised : the righteous living shall 
be changed from mortal to immortal, and both caught up 
to meet the Lord in the air. The bodies of the living 
wicked will be destroyed by fire, and their souls shut up 
in the pit of woe until their resurrection unto damnation. 

3d. That some time between March 21st, 1843, and 
March 21st, 1844, according to the Jewish method of 
computation of time, Christ will come to reward every 
one according to his works, and when the earth is pu- 
rified by fire, Christ and his saints will take possession 
and reign therein forever. 

For a number of years previous to 1843, Mr. Miller 
advocated his views with great apparent sincerity, and 
as the set time drew near, the religious fervor of Mr. 
Miller and his associates was increased, and large num- 
bers attended their preaching in various places. Quite 
a number of persons of various denominations embraced 
their views, and considerable excitement and extrava- 
gances prevailed in many places. Some who embraced 
the Millerite views became wild and fanatical in their 
religious meetings, professed to perform miracles, while 
others gave all their property to the poor, &c. While 
the excitement was at its height, a spirit of denunciation 
prevailed against all who would not embrace their views, 
calling them unbelievers, hypocrites, &c. The follow- 
ing extracted from " The Midnight Cry /" a paper ad- 



418 

vocating the Millerite views, will serve to illustrate the 
manner in which they explained the visions of Daniel : — 

" All the wonders of Daniel's vision were to be finished at the 
end of 2300 days, or years. Daniel 8 : 14, and 12 : 7. This pe- 
riod commenced at the going forth of the commandment to restore 
and build Jerusalem, which was given to Artaxerxes 457 years^ 
before the birth of Christ. Ezra 7: 11 — 13. Now if we add 
1843 to 457, we have the 2300 years just completed this year. 
Gabriel, in explaining the vision of 2300 days of Ch. 8 : 14, says 
Ch. 9 : 24, seventy weeks are determined (cut off) upon thy peo- 
ple, i. e. 70 weeks or 490 years of the 2300. Then at verse 25, 
he tells Daniel when to commence, viz., at the decree as above. 
At the end of the 490 years, Messiah was to be cut off, or cruci- 
fied. This time was fulfilled to a day. 

Again we are told that the saints, or God's people, were to be 
given into the hands of papacy, and should be oppressed a time, 
times, and an half, or 1260 years ; and that the dominion of the 
beast or papacy should then be taken away. Daniel 7 : 25, 26. 
The Pope began his oppressive reign by the authority of Justinian 
the Greek Emperor, A. D. 538. See Gibbon's Rome, vol. 3, p. 87. 
Just 1260 years from that time, viz., A. D. 1798, the Pope was 
taken prisoner by Berthier, one of Bonaparte's Generals, and led 
into captivity, where he died the following year, since which time 
Popery has never regained its civil power. 

Again we are told, Dan. 12: 11, that from the time that the 
daily [sacrifice is not in the original] shall be taken away to set 
up the abomination that maketh desolate, (see margin) there shall 
be 1290 days or years. That is, from the time the daily pagan 
abominations shall be taken away, to open the way for the setting 
up of papacy, to the fall of papacy, shall be 1290 days or years. 
This was done A. D. 508. See Gibbon, vol. 3. pp. 262 and 263, 
just 30 years before the Bishop of Rome began to exercise his au- 
thority by the law of Justinian. This ended also in 1798. At 
verse 12 it is said, " Blessed is he that waiteth and cometh to the 
1335 days," or years. Then Daniel was to stand in his lot, i. e. 
in the resurrection. Now if we add to A. D. 508, the 1335, where 
will it bring us 1 TO 1843 ! !" 



4. The Free Church op Scotland. 

The 19th of May, 1843, was a memorable day for 
Scotland. It witnessed the withdrawal of more than 
four hundred ministers from the National Established 
Church, an act performed in the defense and mainten- 



419 

ance of the rights of conscience and the rights of the 
church, in opposition to the encroachments of the civil 
power, an act which involved the sacrifice of livings, 
of manses, and of churches. 

The seceding party in opposition to the moderates, 
contending for two principles— for popular election in 
the settlement of ministers, and for the distinct supreme 
jurisdiction of the church in spiritual matters, without 
interference by the civil courts. These were principles 
acknowledged and established before the union of Scot- 
land with England, from the time of the restoration of 
the reformed religion of Scotland at the revolution. 

The act of Parliament, which was the foundation of 
the difficulties in the church of Scotland, was passed in 
1711. This act gave power to patrons of presenting min- 
isters to all the parishes of Scotland, by which Presbyteries 
"were obliged to receive and admit such qualified per- 
sons as should be presented by the respective patrons." 
This act was so unpopular that the civil power for a long 
period made no opposition to the ecclesiastical power of 
the church with regard to the settlement of ministers. 

In 1834, the evangelical party obtained a majority in 
the Assembly, and passed the veto act, which simply de- 
clared the right of popular election in opposition to in- 
trusion, pronouncing that the word qualified in the stat- 
ute, embraced acceptableness of the minister to the 
people. Notwithstanding this decision, the civil power 
continued a series of encroachments on the rights and 
privileges of the church. In 1842, the General Assem- 
bly of the church of Scotland addressed a memorial or 
petition to the Government for the protection of their 
rights. No relief was granted, and at a convocation of 
ministers it was determined by those who felt aggrieved, 
to leave the Establishment. 

The meeting of the General Assembly came with no 
hope of relief. The evening before its opening, a pro- 
test was signed by 400 ministers, setting forth the 
grounds of secession. Thursday, the 18th, found Ed- 
inburgh, the city of reformers and covenanters, a scene 
of intense interest. The Lord High Commissioner, the 



420, 

Representative of the Queen to the Assembly, the Mar- 
quis of Bute, was in attendance with his suite. All 
Scotland had poured in a vast multitude of her noblest 
people. St. Andrew's church, the place of meeting, 
was filled early in the morning. The Assembly organ- 
ized in the afternoon. After prayer, the moderator rose 
and said he could not proceed, as in his opinion they 
could not meet as a Free Assembly, according to the 
statutes. He then read the protest, the Assembly sitting 
in breathless attention, delivered the protest to the clerk, 
left the chair, walked to the door with Dr. Chalmers at 
his side, followed by 193 members of the Assembly, 
and 200 others not members. They were at first re- 
ceived by the crowd without, which filled the street for 
a quarter of a mile with loud cheering. Three thousand 
persons awaited their coming at the hall prepared for 
them. Dr. Chalmers was elected moderator and deliv- 
ered the opening address to the meeting. 

From this meeting the " Free Church of Scotland" 
has advanced steadily and successfully. The whole num- 
ber of free churches erected is now, [1848,] upwards 
of seven hundred, and the amount of money raised during 
the past year, amounted to one million seven hundred 
and fifty thousand dollars. The spirit of the old cove- 
nanters has been revived, that spirit of religious freedom 
which braves difficulties, suffers sacrifices for what it con- 
ceives to be the advancement of the pure spirit of Chris- 
tianity, has been exhibited. Large sums have been 
raised for the purpose of erecting chapels, &c, and it is 
believed that this movement will have an important 
effect in extending the influence of vital Christianity. 



3 47 7 



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